7 ^*-;^:r/v^ I *>gti^ ^^^. Ar^--^--^-^ /^— ' ^'^^ ^ <:5iC>^ Baxter. — His lifo was a paU(.'rn (>f Cliristinn v^uc mid piihlic hpiril. He was a reformer of tho vicious, a bo'd and usispnriiig repniver of'all impro- prieties; so that llie plate (»f Ills ininisfryfroiif notoriQi'.sly aba^oucd, became one of the inosl sober an J exemplary. His friendn Jove«I iiim ; hia enemies acknowlocltfcd the purity of iiis private ' cli^rncter.andcrowdod before his clear and powerful rea.'-onitigs. By his writing?, ihoiisands pcknow- ledged themselves infinitely benefited, in a prepa- ration for "evcilaating rest." His " lucnjory ijj blessed," and his works follow him with a mighty, renovating, and purifying influence n|K)n the world. The consolations denved from his counsels abide in death, itnd eapuort the soul in that last dici-sive hour. When declining to tiie grave, his own me- ditations Were, n<.'.xt to (lod and llie Bible, liis de- light and resource. The testimonials of uulustry and piety wnich Baxter has Icll behind bin, are kno.vn in almost every part of the woild — and aro the j.)y of^tjie good, the cluer of the atllicted, and 4"-eocd'.'iIi; to tli^4)oor in spirit, inviting all thi^; weary ()41^^*}*> n't'j** of CHdiess rest iq.|jjj^^n. ^ TREATISE OF Self-Denyali By ^c hard Baxter ^ Paftor of the Church at ^{cdermmjler » P H X i., 2. 2 -, 21. / hdve no man like mtndfd who mil natttrdlly tare for jour fi ate. For all feek their ew« ^not the thing: which dre Jefus Cbrifis, j^ON DO N ^ Pritned by Rehert Whitepox Nevil Simmons Bookfeller in Kederminjlert and arc to be fold by him there , and by VViUiam Gilbert [en at the Bible in Gilt- fpurftreet without Newgate, and by Jofe^h Nevil at the Plow in Pauls Church- yard, i66o. At 3* - 3** bound. Tb the Honourable Qolonel James Ber- ry, one of the Qouncil of State^ dec. S 1 R^ Rovidence having deprived me of the opportunity of nearer converfe with you, which heretofore I have enjoyed , yet leaving me the fame affections, they work towards you as they can •, and have chofen here to fpeak to you in the hearing of the world, that my words may remain to the ends intended , when a private Letter may be burnt or caft afide. Flattery I am confident you expeift not from me, becaufe you know me, and know me to be yourfriend. ( And yes my late Monitor hath made many fmile, by accufing me of that fawning crime. ) lam told what it is to blefs mj friend with a hud 'voice , frov, 27. 14. I have learnt my felf, that t Ofen rebuke A 2 is The Epiflle Dedicatory^ it better then fecret lo've t, and that faithful are the wBunds of a fricr.d , but the ktffcs of an enemy are deceitful ] f rev. 27.5,6. And therefore I fli.»ll doas I would be done by. .Faithfulncfs and Z'fefulncfs lliall be the mea- fure of my melTage to you. And they have command- ed me to (et before you this leffon of Self deny al , and carneflly to intreate you, and again itnrcate you , that you will faithfully Read , and Learn, :ind Pra^ice it. Though I judged you to have learnt it long ago, I think it not needlefs to mind you of it again •, my {oul being aftonidied to fee the power of Selfi(l}nefs in the world, even in thofe that by ConfelTions and Pray- ers ^and high ProfefTions, have frequently condemned it. Yet this is the Radical-mortal fin. Where this lives,nllfin virtually lives. Sa/ thataman is5r///ft,and ( in that meafure ) you fay all that is naughi of him , as to his inclination. 1hztSelfi(bne[s is the fummeof Vice, and the Capital enemy of God , of Common- wealths, of Order and Government, of all Grace and Vertue, of every holy Ordinance and Duty, efpccially of Unity and Brotherly Love , and of the welfare o'f our neighbours, and of our own falvation, I have mn- nifcfledtoyouinthe following Dilcourfe. But alas , what need we words to manifeft it, when the flames of 0^ difcord and long-continued divifions among Brethren do manifeft it ! When hatred, ftrifo, variance, emula- aM/ tion, backbiting, violence, rebellions , bloodibed, re- (ifting and pulling down of Governments, have fo la- mentably declared it .' Whenfuchhavock is made by it before our eyes, and the evil fpirit goes on and pro- fpereth, and defolation iszealoufly and ftudioufly car- ried on, and the voice of Peace- makers is defpifed or drowned in the confufed noife 1 [ Prefumpuous are thejy The Epijile Dedicatory. thejjelf-rvi/kd, they have not been afraid to /peak evil of dignities,! Pet. 2. 10. ] To fpeak evil? was that the height of prefumption and felt- willednefs then i Alas, how much further hath it proceeded now i even under the Cloak of Liberty ^nd Religion ? How many Con- querours that have often triumphed over their enemies, are conquered by tbemfelves^ and live in continual cap- tivity , under this home-bred moft imperious Ty- rant^ Whence is it but for want of felf-denyal , that there isfuaifcramblingfor Rule and Greatnefs, for Riches and Honours among all 1 As if they thought it more delirable to fall from an high place then a low ! and at death to part with Riches then with Poverty ! and at Judgement to have much to anfwer for, then little ^ and to go to heaven as a Camel through a needles eye, then by the more plain and eafieway. Whence is it but for want oF (elf-dcnyd , that men are fo hardly convinced ot their fins, be they never fo open, and odious, and fcandalous, if they be but fuch as will admit of an excufe before the worlds Moft fins that are confeft, are fuch as feem not tobedifgraceful , or luch whofc juibfication would double the difgrace, or (uch as are con felt in pride , that the CQnfefTor may gain the reputation of humility. Whence is it but for want of felf-denyal, that Chri- ftian Love is grown fo cold, while all profefs it to be the badge of Chrifts difciples i And that fo many pro- feffors have (o little Charity foranybutthofcof their own opinions : unlefs it be a flandcring Charity , or a perrecuting,or murdering Charity i That all is com- mendable or excufable, that is done by men of their own conceits 5 and all condemnable , or a diminu- A 3 j^^HL ^^^^ The Epijlle Dedicatory, tive good, that is found in thofe that differ from them 5 cfpecially if they difpute or write againft them i Whence is it but for want of felf-devjdl , that men who know that whoredom, and drunkennefs,and thefc arc (ins, can yet be ignorant (in the midft of light) that difcord and Church-divifions are fins ^ And that they hear him with heart-rifing , enmity, or fufpition , that doth declaim againft them i As if Uniting were become the work of Satan, and Dividing were become the work of Chrift. I mean not Dividtng from thofc without, but Dividing in his Church , and among his members 5 who are all baptized with one Spirit into one body, i Or. 12.13. ^ven the Body of Chrift , (not of the Pope) of which even Apoftles are but mem- bers ( and therefore Peter was not the Head ) i Cor, 12. 27,28. which is fo tempered together by God, that there lliould be no fchifm in it, but that the mem- bers fliould have the fame care one of another , i Cor, 12.24,15. And that for all the plain and terrible p.d- fages againft Oivifions, that are found in the word of God, It feems to fome a Venial fin, and to others a commendable Vertue, if not a mark of Chriftian Pie- ty. I may feemtofpeak incredible things, of the de- lufions of [elfifh ProfefTors of Religion , if they were not attefted by the common and lamentable experience of the times. And whence is it but for want oi felf- denial , that Peace makers fucceed no better in their attempts ? That while all men cry up Peace and Unity, moft men are deftroying them, and few arc furthering them , and fewer do it with zeal and diligence •, (o hvf^ that they are born down in the crowd,, and fpccd no better then Lot among the rabble of the Sodomites , that crycd out againft The Epiflle Dedicatory. againft him Q This enefellew came in to fojourn , and he mil needs be a judge : Now will tve deal rvorfe with thee then with th:m ] Gen. 1 9. 9, How long have fome been longing, and praying, and moving, and labouring for Peace among the profelTed Tons of Piety and Peace, in England? and all ( for ought I fee ) almoft in vain •. unlefs to the condemnation of a felfifli unpeaceable generation. ( But yet let the fons of- Peace plead for if, as long as they have a tongue and breath to fpeak. ) Whence can it be but for want o{ [elf-denjal^ that MagiftratesprofefTmga zealfor Holinefs, regard no more theintereftof Chrift i but that the Name (and but the name ) of Liberty, ( a Liberty that hath nei- ther Moral good or evil in \i) is fet in thcballance againft the things of cverlafting confequence , and thought fuflicient to over- weigh them :' And that the nieer pretence of this indifferent- carnal Liberty, is thought an argument of fufficient weight , for the in- tioduvflion of a wicked damning Liberty , even a Li- berty to deceive and deftroy as many as they can , and to hinder thofe that endeavour mens falvation <* And whats the argument pleaded for all this r Its partly a pretence of tendemefs aridmercf : and partly becaufe men cannot he made Religious bj force. And muft fuch ignorant or jugling confufionsferve turn, to cheat a Nation of their Religion and Liberties , and many thoufands of their falvation i Asif allthe controver- fiewercwhetherwelliouldforce others to be of our Religion:' when it is only or principally , Whether we may hinder them from robbing us of our own ? and from tempting unftable fouls to (in and to damnation.? and from hindring the means of mens falvation ? and from The Ef'iflle Vedicatory . from tbe open pra(ftire of Idolatry or ungodiincfs ^ If we cannot force ihem to the Chriftian faith, cannot wc hinder them from drawing others from it .' And are we unmerciful to them , if we give them leave to damn themfelves ( for thats the mercy that is pleaded for ) and only hinder thtm from damning others ? Is it cruelty or perfecation to hinder them from ticing fouls to Hell, as long as they may freely go thither themfelves ? 1 (liould rather think,that if wc did our beft to fave themfelves, it were far from cruelty. For example, if Infidel or Papifts Books be prohibited , what cruelty or perfecution is this ^ If Quakers be hindred from railing at Gods Ordinances in the open ftrcets and AlTemblies, what cruelty or perfecution is this .^ But fome think it enough for this Toleraton, that //;f;f think as confidently they are in the right, as we do that they err .' And fodo Heathens, Mahome- tans, and Infidels. And what ! Shall every man have leave to do evil, that can but be ignorant enough to think, (or fay he thinks) that he doth well i And muft Magiftratesruleas men that are uncertain whe- ther there be a Chnft, or a Church, or a Heaven, or Hell, becaufe fome are found in their dominions fo fooliHi or impious as to be uncertain of it ^ In plain EngUlh, is it any hinderancc tomens falvation, and furtherance of their damnation , to be made Infidels, Papifts, and iuch as deny the Eftentials of Chriftiani- ty, or not :f If not •, then away with Chriftianity and Reformation. Why do we pretend to it our felves ^ But if itbe^ will merciful Rulers fet up a trade for butchering of fouls ^ and allow men to fet up a fliop of poyfon, foralltobuy and take that will i yea to proclaim this poyfon for fouls, in ftreets and Church- alTemblics. 7he Epijile Dedicatory. afTemblies, as if mens foWs were no more worth then Racs or Mice, or hurtful vermine, it were fome noble atchievement to fend as many as may be to the Devil. Judge impartially. Whether all this be not for want of felf-denjal ? If felfifli intereft led themnottothis,and if they were more tender of the Intereft of Chrift then of their own , and of mens fouls then of their flefh, it would not be thus. But the fame argument that tempts the fenfual to Hell, doth tempt luch Magi- ftrates to fet up Liberty for drawing men to Hell. The wicked fell their fouls to fpare their flerti, and let go Heaven to enjoy the Liberty of finning-, Snd run into Hell to fcape the trouble of an holy life .• And fuch Magiftrates fell the peoples fouls to fpare the flelhof the deceivers ;and in tendemefs and mercy to their bo- dies, they dare not reftrain men from feeking their damnation. Is faith and holinefs propagated by pcr- fwafion, and not by forced Surely then InfideUty , Popery and Ungodlinefs , are propagated by perfwafi- on too .' Aga'n I tellyon , jrlf-love doth make fucti Rulers wifer then to grant CommilH'oh or Liberty co all that will , to ticc their fouldiers to mutinies or re- bellion, their wives to adultery , their children to pro- digality, or their fervants to thievery : But the love of Chrift and mens falvation is not fo ftrong as to fa- tisfie them whether men ihould be hindred from raifirig mutinies in his Church , and from deftroying fouls ! Forfooth, they tell us that Chrift is fufficient to look to his own caufe. Very true ( and they iliall one day know it ) But muft he not therefore te:ch or rule by men < Is not Adultery, Murder, Theft, Rebellion , againft the Caufe of Chrift, and his laws , as well as Popery and Infidelity ? And muft they therefore be lee alone ( a ) by The E^ ipAe Dedicatory . by man.' Chrift isfuffic'ent to Teach tlie world, as well as CO Govern. But doth it follow that men muft be no Teachers, under him^ nothing hut fclfijh»([fc could caufe this blindnefs. And becaufe I know, that this ftream proceeds from the /ftfwjw fpring, and it is their great defign to perfwade the world, that it belongs not to M.igiftutes to meddle with Religion, but only tochcrilli them that the Pope approvech of, and to puniili thofe whom the Pope condemns, and that Chrift muft Govern and judge of matters of Religion himfelf, that is, by his pretended i?^wi»-Vicechrift, Ifliall only now fay this : that if Rome were acquainted with felfdenjAl^ and if the /i/)f/Z? carnal inrcreit of Riches and Ku!e and world- ly grcatnefs, had not blinded them, they could never have beleeved them elves, that Chrift did appoint the Pope o^ Rome to be his Univerfal Vicar •,and that Prin- ces an j Magiftratesm their own Dominions, have not more Power to judge who is to be tolerated or punilh- ed bv the fword, then the Pope of Rome : when no Prieft or Prelate upon earth (as fuch) hath any thing to do with fuch a judgement, no not in the places where thev live. All that they have to do herein, is to judge who is the Heretick or ofFendor in order to his ceniure and excommunication .• But its Magiftrates only that muft judge who is the Heretick or offendor in order to corporal puaiilimcnt or reftraint. And this I under- take CO make good againft all ihe Papifts in the world ; much more that the Roman tyrant, hath no fuch Power at the Antipodes, and in all the Chriftian nations on earth. Remember in all this, that I fpcak not againft a To- leration ot Gouly tolerable men, Epifcopa), t^resbyte- rian^ Ihe Eftftle "Dedicatory, rian, Independent, Anabipcift, ^c. that will walk in Charity, Peace and Concord •, we (hill never be well till thefe are clofed. But do we not know that Papifts have Ital'j and Spaine and Germany and Fraxice at hand to help them^ And that if we grant them fuch a liber- ty as (hall ftrengthcn them anJ make way for their power, we giveaway our own liberty, and are prepa- ring faggots for our martyrdom, and giving away the Gofpel that by wonders of mercy hath been till now prefervcd, (and I hope (liill be prefeived in defpite of RomezwdWtW.) Nor yet do I plead tor any cruelty againft a Papift, but for a necelTary Dcfcnc: of the inter- eft of Chrift and the fouls of men, and the hopes of our pofterity. Did Magiftrates well know their d^^pendence upon God, and that they are his officers, and muft make him their end, they w uld not take the r flocks to be their matters, though they may take them for their charge ; nor would they fet up a carnal intereft of the multitude, againft the pleafing of God, and mens falvation : nor would they th^nk fo highly of mens conceits and v^ ills, as to judge it a matter of fo much moment, to allow them in Religion to fay or d(J what they lift. If allovf- ing a mam [elf m the pia(ftice of Known fm^ is inconfi- ftent With a iiate of grace, and a fign of amiferable flavc of Satan; I leave it to you to confidcr , what it will prove to allotv others even countries and nations in Known fin. And if Rulers Know not that fctting up anllniverfal Viccchrift, and worfliipping bread with Divine worfliip, and ferving God in an unknown tongue, with other points of Popery, are fin •, and that oppofmg and reproaching the holy Scriptures, Ordi- nanc ^s^ and Miniftry, are (in, wo to fuch Rulers, and (a 2^ wo ihe Bplftle Dedicatory. WG it> die nat'ons that are Ruled by fucli. O what a bleiliiigisa /Wjf jelf-denfin^ Magiftracy to a Nation! If one would have told me twenty years ago, that you and Tuch asyoullioiild be Rulers in this land, whatap- ^rehenfions lliould I haveh.id of glorious times ^ how confidently and joyfully fliou'd I have promifed my felf an univerfal encouragement to godiinefs, and a vigorous promoting ofthecaufe of Chrift, andazcal- ous lupprelTing oUll that isagainft it ! Little ibould I have thought that after Profeflbrs of godiinefs were in power, fomany years lliould have beenfpenL in de- ftroying Charity and Unity, and cheriflvng almoft all that will ft.ind up for the Devil, and plead his caufe a- gainft the Doiftr ne and Difcipline and Wordiip and Churches and Officers of Jefus Chrift. And that in their dayes it tlnuld have been put to the Queftion, whether theMiniftry it felf fliould betaken down. And X.\\ix. men in power jhouldxvrite{o:lAhexty^ for all that willcallit felfReligion,even Pv>pery not excepted {'nor I think. Infidelity or Muhumetifme it felf) and that thofe that write jo rtiould be men in Power. My heart would have rifen againft him as an odious calumniator, that (hould have prefumed to tell me, that fuch men as have attempted this, would ever have come to fuch a pafs : and 1 Ihould have encountered them with Haz-a- els queftion, Are they dogs, that they fliould do fo vile a thing ^ and cxcrcife fuch cruelty on fouls, and fcek to bring back the people of God to the Romifli vo- init, and fctup thegreateft tyranny on eaith, and all under pretence of a Rel gious Liberty. But alas, it is not Magiftratesonly that are fo want- ing \xi fclf-den)al. Miniflers alfo are guilty of this Clime.* Or elfe we fhould not have been fo forwrrd to divi lions. The Epiflle dedicatory. divifions, and To bilckwArd to the cure 5 nor woald men ofthisprofeflion, for the intereft of their opinions and parties, have cheriflied difTenfion, and fled from concordj and have had a hand in the refifting and pul- ling down authority, and embroiling the nations m wars and miferies. And whence is it bit for want of •fel/dc?iyali (for our own faults muft be confefTed) that the Minifters of Chrift, are fo much filent in the mid ft of fuch hcynous mifcarriages as the times abound wiih^ I know we receive notour Commiflfion as Pro- phets did, by immediate extraordinary infpiration i But what of that < The Priefts that were called by an ordnaryway, were bound to be plain andfaifhfnl \\i their office, as well as the Prophets: And fo are we. How plainly fpoke the Prophets even to Kings ^ and ho V patiently did they bsar indignities and perfecuti- ons r But now we ^re grown carnally vvi!e and cau- telous •, (for holy wifdom and caution I allow) and if duty be like to coft us dear, we can think that we are excufed from it ; If great men would fet up Popery in the land by a Toleration, after fo much blood and war ag.iinft it, and fo mnch fafting and prayer for re- formation, and fo many folemn engagements and pra felHons ^ alas, ho .v many Minifters think they miy be filent, for fear left the contrivers fliould Cvill them fe- ditiousj or tuibulent or difobedient, or fliould feta Jlogers^ox a Stubbc^ or a Pierce^ to raile at tliem and call them L-^ers and Calummatdrs ■: or for fear left they fliould be perfecu ed, and ruined' in their eftates or names ! If they do bur forefee, that men in power or honour in the world, will charge them with Lyes or ttrj- chrifliaH dealings for fpeaking the Words of 7rHtb and Sobcrmfs^z^^iw^ the Introdu/>;^y, it is impodible for us to comply with all , if we durji be falie to the known truth, and ^/wr/? become the fervants of men, and make every felt- conceited Brother the Maftcr of our Faith. If we arc fo reviled, becaufe we are againft an Univerfal Liberty of fpeaking or writ- ing agamfl the truths and waicsof Chrift, and of la- bouring in Satans harvefl, to the dividing of the Chur- ches and the damnation ot fouls, it is then in the up- fhot, becaufe we are of any Religion, and are not de- fpifers of the Gofpel, and of the Church, and of mens lalvation , and becaufe we believe in Jefus Chrift. I have lately found by their exclamations, and common dcfamations,5ndthreatnings,andby the Volumes of reproaches that come forth againft me , and by the fwarms of l^esthat have been fent forth againft me through the Land, that even the prefent Contrivers of BngUnds Mifery ( Liberty, 1 would fay ) and of Tole- ration for Popery, and more, are themfelves unable to bear contradiAion.from one fuch an inconfiderable per- fon as my felf •, and they have got it into the mouthes of fouldiers, that my writings arc the caufe of wars, and that till I give over writing,they (hall not give over fighting (though I do all that I am able to do for Peace ). And if this be fo, what a ca(e would they bring the Nation into, by giving far greater Liberty to all , then ever I made ufe of ! Unlefs they ftill except a Li- berty of contradiding themfelves, they muft look for other kind of ufage, when Libertinifm is fet up. Yea if they will leek the mine of the Church and Caufe of Chrift,they muft look that we Ihould take Liberty to contradii5t them, and to fpeak for Chrift and the fouls of men, till they have deprived us of tongues, or pens, or Ihe Epiflle Dedicatory, or lives? And they muft expe*5^ that we obey God ra- therthenmen, and that, asP4«/did Pf/^r, GaLi., ii, we mth (land them to the face • and that Satan fhall not be unreiifted, bccaufe he is tr^rtsfvrTnedifjto an Angel of Light x^ not hu CMiniflcrs be unrefiftcd , becaafe they ^XQ transformed into the C^iini(lers of Rtghtcoufnefs • nor thcftlfe y^pojlles and deceit fftl rvorkirs . becaufe they are transformed into the Afoflles of Chrift^ 2 dr, li. 15, 14, 15. Nor muft they think to do fo horrid a thing, as to weave their Ltbertimfm, and ToUranon of Popery int» a new Fundamental Conjhtution of the Commen malth ^ which Parliaments muft have no potver to alter , and that the agts to come fliall curfeus tor our filence, and fay that Minifters, and other ( hnftians were all fo bafely felfilh^ as for fear of reproaches or fufferings, to fay no- thing, but cowardly to betray the Gofpel and their C?ountrcy. If the rattling of the hail of perfecution on the tiles, even on tins flcili, which is but the tabernacle of our f uls, be a ternbe thing •, how much more ter-. rible is the indignation of the Lord, and the threats of him that is a confuming fire / It you can venture your life again ft anene r.y in the field, we are baftards and not Chriftian^ if we cannot venture ours , and give them up to perfecuting rage, as long as we know that we have a Mafter that will Cave us harmlefs, and that the God whom we ferve is able to deliver us , and that he hath charged us not to fear them that kill the body, and after that can do no more, ^c. and that he hath told us that we are blefled when men revile us and per- fecute us, and fay all manner of evil againft us falfly for his fake •, bidding us, Rejojce and he exceeding g^^d^ fur great is our reward in heaven : for fo perfecuted they the Prophets thAt were before m^ Mat,^, 10,11,12. and (b) whea The Epijlle Dedicatory. when we are told that he that will fave his life fhall lofc ir-, :hu1 whofoever will lofe his lifCj for the fake of Chrift.niallfind it, Mat 16.25. and when we know that we own a caufe that (liall prevail atlaft, and refift them fvhofe (nd (hall be according to thctr works , 2 Cor, II. 15. And wh.u though this he unknown to the op- pofers < That will not warrant us to betray a caufe that n>^ )lr;?) then The Epi/lle Dedicatory, then (land with them, and have the terror of looking down. Had not profeflbrs been intoxicated by pro- fperity, they had not believed and lived fo giddily. I have often feen mens reafon marr'd with a cup or two too much, but feldom by too little. And too many I have known, that have wounded confcience and fold their fouls for the love of profperity and wealth 5 but none that ever did it for poverty. For a rich man to be faved is intpofiible te man, though all things are pof- fble with God^ Mitth. 19.26. Luk 18.27. ToJ^ niy own part, I blefs God that hath kept me from great- nefsin the world, and I take it as the principal a(5t of /r/>;7 that ever you did for me, that you provoked me to this fweet, though fleOi-difpleafing life, of the Miniftry, in which I have chofen to abide. I had rather lye in health on the hardeft bed, then be (ick upon the fofteft. And I fee that a fether-bed makcth not a fick man well. The fleep of the labouring man isfvveet: Theplow-mans brown bread and chcefe, is more fa- voury to him, and breedcth fewer ficknefTes, then the fulnefs and variety of the rich. This country dyet doth not cheri(]ivoluptuoufnefs,arrogancy, vain -glory, earthlymindednefs , uncharitablcnefs, and other [elfilh difeafes, fo much as worldly greatnefs doth. Experience tells us that mod men are be ft in a lovv eftate : infomuch that a bad man in (ickne''s will fpeak better, and feem more penitent and mortified, then ma- ny better Ji>en in health. Its a wonderful hard thing to live like a Chriftian in full profperity •, and to be above this world, and have lively apprehenfions of the invifiblc things, and live a heavenly converfation, in health and wealth, when our flefh hath fo much provi- sion at hand, to accooicnodate and pleafeit, Profperity dotl: The EpljHe Dedicatory, doth powerfully corrupt the mind : It breedeth many dangerous errors, and vices ^ and it maketh ufelefs that knowledge which men have : fo that though fuch men can fpeak the fame words as another^ about the matters of the life to come, itisbut dreamingly, and without life. Their Knowledge hath but little power on their hearts and lives. The world is fo Great with them, which is as nothingy that God and (verUfling life areas mthir^g to them, which are All, They are lo/«//of the creature that they have no rooii for chrill : and fo bu- fie about /'rf'-//;, that they have but little time for /;r^- 'ven : and tafte fo much fweetnefs in their prefenc pompj that they cannot reliOi the true and durable de- lights. They know their CMoralf^ as they know fome Aftronomical, or Geometrical verities, by an opinion or uneffedual Knowledge .• fo that indeed they Know 7Jotvi\i^i they Know. F4«/4»//^ in his profperity de- firing to hear fome fecrets of Philofophy, had no more from Simonides hnt^Remember that thou drt a man : He contemned this at the prefent, as a ridiculous //f- rffcntfi of that which no man could forget : But when he was reduced to an extremity, he then remembred the Philofophers lefTon, and perceived there was more in it, then he underftood when he contemned it. How little is there in a profperous ftate, that (hould feem defirable in a wife mans eyes ^ why is it that great travellors and ftatcfmen, and all that have moft iryed the world, defire to withdraw from it, toward the evening of their age, and to retire themfelves into a private life, that they may there look towards 'eter- nal things,and cry out of the ranitj and Vexation which they have here found •? Muft we not conceive them wifcr after much txfericnce^ then before i and therc- (b3) fore The Bpijile Dedicatory. tore wil'erin their reccffc^ then in their af^'trings ? and thcvetore that its folly to be ambitious, and wifdom to contemn the worlds why elfe do dying men mod coiueinn i. ? Dearfricnd^ youl think oF thefe things more underftandingly and more feeUngly one of thefe daye^, when you come to dye, then you can do now. I would not for all the world have been without the advantages of looking death fo often in the face, as I have done fince you hrft knew me. If I have been but a while without this tight, and have but conceited that yet I have many years to live, alas, how it hath enervated my Knowledge and my Meditations ! So that twenty times thinking the lame holy thoughts^ will not do fo much as once will do, when I fcem to be nearer my everlafting ftate. And what doth worldly greatnefs add to your real worth in the eyes of God or of wife men.? Magiftracy as a thing Divine I honour •• But J'ames hath taught me, not to be partial to the rich as rich, and call up the man with thegold ring and gay attire, and fay to the poor,Sit there at my footftool. As to be proud of fine cloaths is a childifh or womaniHi piece of folly, below a man ; fo to be proud of vidoiies, and dignities,and wealth, and worldly honours, is the vanity ot an Infidel or Athcift, and below a Chriffian that hath the h )pes of heaven. If a man be holy, he is above his worldly ?' grc tnefs, and beareth it as his burden, and feareth it V^ as his fnare. And if he be CnrnAl^ht is the fafter in his miitry* and golden fetters areftron^er then any o- thers. A pcbble-ftone on the top of Atl/is is but a pebble : and a pearl is a pearl in the bottom of the fea. A nettle on the top of a mountain is but a nettle ; and a Ctdar in the lovvcft valley is a Cedar.. If God dwell with The Epijlle Dedicatory. with the contrite, and have rcfpecfl to him that is poor and humble, and trembleth ac his word, itfeemsthey are mod to be rerped:ed, and are the moft honourable, if Go.l can put more honour upon us by his approbati- on then man, God will not ask n^ywherewe have grown (in order to our Juftification) but what fruit we have hern i nor whether we were Rich or poor i but whe- ther we were Hely or unholy < nor what xvoi eurjlatmt i but Horv rve behaved our f elves in it i Profperity ufually breedeth a tendernefs and fcklj frame of foul. To that we can fcarce look out ot door, butour affciflions take cold ^ and can fcarce feed on the moft wholeTome food, but we receive it wii h lome loathing, or turn it to the matter of fome difeafe. But to worldly vanities, it breeds a Canine appetite : fo that ambitious wretches are like dogs, that greedily fwallow the morfel that you caft them, and prefently gape for more. But wholefome poverty, hardencth us agiinft fuch tendernefs and infirmities, and breedeth not iuch dileafes in the foul \^A Poer marts rod ri'hen thou dofl ride^ Is both a weapon ar.^ a guidc~] fiith our feriom Poet. I fleep moft fvveetly when 1 have tra- velled in the col j-Jroft and fnow are friends to tbefeed, though rhey are enemies to the ^tfjViY. Adverfity in- deed is contrary to Glory, but it befriendeth Grace. Plutarch tells us, that when Cefar paft by a fmoky naity village, at the foot of the Alpes^ iome of his Commanders merrily askt him, [_whether there was fnch a flir for Commands and dignities and honours among thofe cottages, as there was at Rome ? ~\ The anfwer's eafie. Do you think that an Anton^^ a Mark^ a Bierom, ur fuch other of the antient retired Chriftians, were not Wifcrand happier men, then a hcroQ\. a c ahgula, yea or a r.Cft. Tf?e Epijtlc Dedicatory. orafMlius^ o: ^u^ufiusCefdr ? Is it a dcfirable thiag to be a Lord or Ruler, before we turn to common earth i and as Manus thnt was one day made Emperour , and reigned the next, and was flain by a fouldierthe next •, To to be worlliippcd to day, and laid in the duft, if not in hell, tomorrow ^ It was the faying of the Emperour Severu^^ Omnia fut , fed nihtl (xpedit : And of King David, 1 have feen anend of all ferfe^iion, O value thefe things but as they deferve! Speak impartial- ly •, Are not thofe that are ftriving to get up the ladder, foolifli and ridiculous , when thole that arc at the top , have attained bat danger^ trouble and envy •, and thofc that fall down are accounted miferable 1 • Sfd nuRa aconita bibuntur Fiifilibns Theie are more draughts of poyfon given in Goldets^ \.\\tv\'m earthen Vefjt Is ^ faith the Poet. The Scythian theretore was no tool, that when the Emperour Mich, FaUolo^us fent him precious Ornaments and Jewels, askt, JV'j at they were good for f* Wheihtr thej would pre- ferve him from calamity^ ficknefs or death ". and fent them home, when he heard they were of no more ufe. You de fire not the %^€dicatory. {ick tor their bodies^ how rabmifTive arc they i and how do they in treated and what thanks after will they return i But when we would help their fouls, what ca- vils, and quarrels, a^d unthankful obftinicy do we meet with K We mult be much beholden to them to accept our help, and all w.U not ferve turn. My Pati- ents that have bodily difeafes will pay rric ^ if I would take it: But if by giving them twice as much as I re- ceive, I could £uisfie and further the cure of difeafed (^ouls, how ioyfuldiould I be^ And muft we deny our felves and all things in the world, for our peoples fakes, and after all be reproached as if we were a menenAry generAtioKy andioughtour felves ! O how will God confound this ingratitude, when becomes to judge ? Something they might fay , if the Minifters of Eng- /^Whad the piovifion of the French and other Popilh Clergy. ( I will not prefume to compare now our Cal- ing, fidelity and maintenance, with Magiftrates,Judges and men of other profelfions. ) Should I fuppofc the Magiftracy epitomized in you,and the Miniftery in me, 1 lliould give yiMi an undue advantage : For 1 fuppofe there are far more Minifters better then me,then there are Magiftratcs better then you. And yet I think you would not judge of me, as the Minifters arc judged of. As there arc no fuch Commiffioners for cje(5kion of fcandalous infufficicnt negligent Magiftrates,as arc for the ejedion of fuch Minifters, fo if there were,I ihould not doubt, but you would quickly fee which part were lyable to more exceptions. But when 1 look on the faithful Minifters round about me, fhow many of them could 1 name ! ) with whom my confcicnce tells me I am not worthy to be compared in Holinefs, I am then amazed at the ingratitude of the Apoftates of this age. The Eflftle Dedicatory* age. How conftantly and zealoufly do they preach in publick , at home and abroad , fome of them many times a week < How diligently do they inftru(5t the ignorant in private 5 fromhonfeto houfe f How un- blamably, and meekly, and feif-denyingly do they behave themfelves < And are men that once made pro- fefsion of Religion, become the enemies of fuch a Miniftry < [^O my foul, come not thott into their fecret 5 n»to their affcmhly mine honour he not thou united ] Gen, ^9.6. I had rather be in the cafe of Turks, yea of Can- nibals, then of thofe men. I know that many think our very ignorant Dividers to have more illumination, and that the Paftors of the flocks are carnal ignorant men : ( As the blind man that rulhtagainft another, and asked him, whether he were blind^ that could not go out of his way. ; But I have long tryed the fpirits • and I have found that thefc Cameleons have nothing within but lungs .• and that ftraw and little flicks may make the quckeft and the lighted blaze, but will not make a durable fire , as the bigger fewel doth. A Bittern hath a lowder voice then a Swan or Eagle. And in fome one thing a bungler may excell a better workman. And what if one Mini- fter excell in one gift, and another in another, and few in all ^ Is not this like the Primitive adminiftration < You be not angry with your apple-tree that it bears not plumbs, nor with your pear-tree that it bears not figs i But I have been too tedious. I befecch you interpret not any of thefc words as intended for accufation or fufpitionof your felf : God forbid you flwuld ever fall from that integrity, that I am perfwaded you once had. But my eye is on the Times with grief, and on my An- tienfyDearcfl Friend with Love, And in an age of Iniqui- ty The Epijile VeiicMoryy ty and Temptation, my confcicnce and the world fliall never fay, that I was unfaithful to my friend, and for- bore to tell him of the common dangers. VcAf Friend , take heed of a glittering flattering world. Remember that greatnefs makes few bad mea good, and few good men better. As 5 '^chard Baxter. The Preface. Readers : Heretrcftnt to jcur [cri:t:< conftdcratUft , a Sttyje^ of ftich Necejjitjf und ConfeqfteHce, thin the Peace and [afety of Churches , Na- ticrjs, f^iniilies and fculs do lie upon it. The Etenu.l God TV M the Beginning and the JEad^ the Intcrefl, the attractive y the confidence , the dcftrc, the delight , the All of man in his up- right uncorruptfd State. Though the Creator planted in m. ns Nature the principle of Natural Self-love, at the faring of his endeavours for Stlf-prefcrvation, end a notable part of the en- gine by which he gcverneth the world, yet were the parts fubfer- vient to the Whole, and the wliole to God .- And Self-lc ve didfub- ferve the Love of the UniveiTc, and of God : and man de fired his own Prefervation, for tkfe higher Ends. When fin Jlcpt in , it bro%c this order : and takjng advantage f row the natural innocent principle of f elf -love, it turned man from the Love of God, aad much abated hi< Love to his ncighbopsr and the public k^good, and turned him to Hitnfclf by an inordinate fc If -love, which termi- nateth in himfetf, and principally in /?«Carnal-felf, infiead of God and the Common good :fo that Self « become All to Corrupted >^aturc, as God was A\\ to Nature in its integrity. Selfifhnefs is the fouls Idolatry, and Adultery : the f urn of its Original and increafed Pravity,*he Beginning and End, the Ufa and flrcn^th of allualjin : even as the Love of God is the ReSiitude and Fide- lity of the foul ,''t;nd the fum of all our fpeci^l Grace , and the Heart of the New Creature, and the life and flrength of aSlual holinefs. Selfiflinefs in one word expreffeth all our Aver (ton Poji- (4) tizfiiy. The Preface. tizelj, as the want of the Love of God cxpreffcth it Privative* ]y •, atJii all our fin is fummarily in thefe two : Even m all hhT HuUmjs Ufummarily in the Love of GoU and in fclf-denyal. Jt ts the vcrk^ of the Holy Ghoft bj fAnElifjing grace to bring off the foul again fromS^M to God. Self -den jal therefore is half the tffence of SanBi^cation. No tn.tnhath any r^crf Holincfs, then he hath Self-denyal. And therefore the Law, (which the SanBi- fyi^g Spirit wrireth on the heart) doth fet up God in the firll Table, and o;^;- neighbour in //j^fecond, againfi the ufurpation f.nd encroachment of this Self. It faith nothing of Love or Duty to •ur fclvcs asfuch exprefly. In feekjn^ the Honour ,ind Plcaling of God, and the Good of our neighbour, we pfallinofi certamly finAour ownYc\'\Q\V)\whichmxMT:Q teacheth tis to dc^WQ. So that all the Law is Fulfilled in Love, which includcth Self-denyal , as 1^)^X11 inc I Hdeth the tyi^\x\C\o\\ c/darkncfs, or rather as Loyalty incl-udcth a Ccjfation of Rebellion, and a rejeSlion.of the Leaders of it, and as conjtigal fidility inclndeththe rejediionof H.rrlbts. The very meaning of the firjl Commandment is [^Thou {halt Lovc the Lord thy God with all thy heart, o-f.] which is thefttmof the fir (I Table , and the Commandment that animuteth all the refi. The very meaning of the lafl ComMandmcnt is []Thou fhalc Love thy neighbour as tny felf 3 which is the fum'mary of thefe- cond Table, andin General forbiddcth all particular injuries to others, not enumerated in the fore-going precepts, and'fccondarily animateth the fot^r antecedent precepts. The fifth Commandt^unr •'poking to both Tables, and conjoyning them , commandeihus to Honour our Superiours tn Authority •, both as they are the Officers ef God,andfo participativelj Divine, ^nd as they are the Heads 0/ humane Societies, andourfubjeElion neceffary to Conimo>i good,fo that Self-denyal is principally required in the firft Command- ment, that li. The denying o/felf as oppofite to God, and his In- tenfi. And felf-denyal ;> required in the Lafl Commandment -^ that 16, The denying cf felf as it is an enemy to our neighbours Right and well-fare, and would draw from him unto our felves. ' Self-love ^«./ felf- fceking a^s oppofite toour neighbours good, is the thing forbidden in that Commandment : and Charity or Loving our neighbour as our felves, and de firing his Welfare as our own, is the thing commanded. Self-denyal is required in the fifth Com- The Preface. Cowwandment in a donble rejfeB, according to the double rcfpeB of the Commandment, i. In rejpcci to God, vrhofe Govcrnin(T Authority u exercifed hy Gitvcrnoiirs, their Port\ r being a beam of his Afajefiy , the fifth Commandment requircth us to deny our f elves hy duefubje^ion,and by honouring our Super iours ^ that u\ to deny ottr 0Tvna(piring dr fires, and our refraflory minds, and dif- ohedicnt felt-willednels, and, to take heed that we fujfcr not within tti, any proud or rebellious di(po/itions cr thoughts, that wouldlift Hs up above our Rulers, or exempt us from fubjeHion to them. 2. Jn rcjpefi to humane Societies, for whofe Good Authority and GovernrKent is appointed, the fifth Commandment vbligeth us t& deny^our Prruate interefh, and in all competitions to prefer the pub- licl^^ood : and makcth a prcyrife of temporal peace and welfare in A fpccial manner to thofe that in obedience to this Law, do prefer the Honour of Government, and the Publiik^ Peace and wdfare, before their Own. Thus C hai'itv as cppofed to Selh{hncfs,»?«^»»- clnding Sclf-denyal, istheveryltim ^.;>;u' fulfilling of the Law : And SQl^ihucCs is the radical cof^iprehcnfive fin (containing un- charitablenefs) whit h breaks it alL And as the Law, fo alfo the Redeemer, in his Example ;?nd his DoEtrine, doth teach us, and that tr ore fUinly and urgently, this leffinof Self-denyal. 'The lifvofChrifi is the pattern W^hich the Churc h mt-'ft labour to imitate : A^^ Love and Self- deny al jvere the fummaryof h\s life : Th-^ughjethe had no {\\'\'i\i\(t\{ to de- ny ^ but only ratural Self. He d(njcdh'\xvS^\i in avoiding C\n-^ but we mufi deny cur felves in returning from it. He loved not his Life , in comparifon of hiermnrs. He was fubje5i to Jofeph .wd Wary, Luk. 2. 5 i. He paid tribute to Cjefar, arid wrohght a Miracle for money rather then irjhould be unpaid, Matth. 17. 24, 25, 26. He difowned a pcrfonal worldly Kingdom, Job. 18. 3 6. Tvhen the people would have made him *r K.ing^ he avoided it, Joh. 6. 1 5. us being not a Receiver, but a giver tf JCingdoms : He ivould not fo much as once play the part of a Juige or divi- der of inheritances, teaching men that thej mufi be jnfily made fuch, before they do the worl^of Magij^rates^ Luit. 12. 14, And his Spirit in his Apofiles teacheth m the fame d'Hrine, Rom. 1 3. 1 Pec. 2. 13, 14, 15, 16, 17. Eph. 6. I, 5. And thej feconded his example ij their own, that we might be followers of them as they were vf Chrifi. What life was the life of holy Paul and the rejr of the Ap-fl^l^s^ but aconfiant exercife of Lo\c and Self-de- nyal? Lr.bcuring (tad traveling night and day ,' enduring the bafeft ufage from the world, and undergoing indignities and manifold fujfe rings from unthankful wen, that they might plea fe the Lord, and edific and fave the fouls of men •, and living in poverty that they might help the world ta the everlafiing riches. The Preface. In a word , as Love is the lulfillihg of the whole Ldw, as to the fojttive part, Jo is felfiftinefs the evil that fiands in contrarkty rhereto, even felf-conceitcdnefs, felf-wi-llccinefs , felf-love , and felf-feeking ^ andthtu far felf-denyal is thefum of our obedience as to the terminus a quo : andChrifi hath peremptorily deterrr/t- nedinkis GoQ>el , that If any man will come after him, he mufl: deny him felf and take up his Crofs and follow him: and" that whofocver m// /)*/ /» areferve, bnt for the favingofhis; Life, (hall lofe it ; and whofoever will lofe his life for his fake ihall find it, Matth. 16.24,25. And that he that doth net folloro him, bearing his Crofs , and that forfaketh not all he hath for him, cannot be his DifcipIe^Z^^/^ 14-7.3 3- According to the nature of thefe holy Rules and Examples, is the Nature of the Workings of the Spirit of Chf-ifi upon the foul: He ufually beginncth in Jherving man his fin and miftry , his utter infuffciint-j ti) help himfelfy his alienation from God, and enmity to hjm , his blindnefs and deadnefs , his emptinefs and nothingnefs , and then he brings him from htm f elf to Chrijf'y and /herveth him his fulnefs and fuffciency , and by Chrifi he comefh to the Father , and God doth receive his own again, ft is one half of the work^ of SanElif cation, to cafi out Selves fromt our Undcrltandlngs, o^/r Wills, our Aflfedions, and our Con- verfations ^ to fubdue felf-conceitednefs, felf-willednefs, fclf- love, and felf-feeking : to mortifie our carnal wifdom, andour Pride, and our concupifcence , and our earthly members : And the other (and chief tfi part) confijlethinfettingup God Vohere Self did rule : that his Wifdom may be our Guide -, his Will cur Law; his Gooodnefs the chief efl objeElof our Love, and his fervice the work^ and bufmefs of our lives. The Spirit doth convince iu th.it we are not our Own, and have no power at all to dijpofeof our f elves or any thing we have, but under God, as he commands its : It convinceth us that God is our Owner and abfclute Lord, and that as we are wholly his , fo we mufi be Virho/iy devoted to him , and prefer his interefi before our own, mdhavenointereftof our own, but what is his, ax derived from him, end fubferVient to him ; Fear doth begin this Work^ of Self-dcnyali but it's Love that brings us up to fma. ritj. (d3) the The Prcfa,€#. The frfl fi^tecf corrupted mojt, »V^^^ cfTelfifhnefs, an4 ferviTHdeto hison^n Concupijccnce • "^ihpre pride- UHdJenfuaU'tX hdr rulc'^ and h*ive no more refifiancei tl]({nnoTP.Andxhen^otpe, fright tninguHeffeElual cheeky Whtn God is calling rrnn otip of thij corrupted fclfirti fi^tc, hi tfu.illy (or oft at leaf^) doth. raj}- them into nflufeof^Q^T-^ Aw/kjning them to fee their Lft condition, and terrifjtin^ them. Ij the Belief of his Threatnings, andthe fenfi of his i>tdignAtiQn -^ and making ufe of their Self-love, to canfe them to fy from the t*rathtocome,andto cry out tothe mefftngers of Chri/l, wtac fhall we do to be favcd ? Some hy thefc Tears 'arc hut troubled and refrained a little vhiley and cjtiickly overctming them, fettle again in their fel- fifti fenfual fnfltfs ftate : fome ha.ve the beginnings cf holy \.0\Q conpinU Tvith Fear (of whom more anon ) And fome do from this principle of Sq\(-\o\Q alone , betake themfclvcsto akjnd cf Religious ccmfe, and forfak^th praflife of thofe grojfer fins that bred their Fears , and fall upon the pruHifc of Religious du^ ties , and alfo vith fome kind of faith do trufl on the fatisfafiion and rf^erits of Chrifi, that by this means they may get fome I^opes that they fhall ef cape the everUfiing mifery which the )\ fear. All this Religion, that is animated by Ye3.v alonc , without the love of God and Holinefs , is but preparatory to a flate of grace ^ and if men reft herCyit is but a ftate ofHypocrificorfelf- deceiving rcligioufncfs : For it is ft ill the eld Principle of fel- iifhnefs thatnigns. TillLo\C hath brought man up to God, he hath no higher end then Himfelf, The true mark, h which thefe llavifli profe{fors and hypocrites may difcern themf elves, is this : They do the Good which they yvould not do,andthe(vil which they 4q not, they would do. Thej had rather live a finful life, if they durfi :, a^^d they had rather he excufed from Religious duties (except that little outward fi^rt, which cuftom and their credit engage them to perform :) They are but like the caged birds, that though they may fingin a Sun-Jbine day, had ruthcr he at liberty in (he wopds. They love not a life of prrfeEi holinefs, though they are forced tofub- tnit to fome ki»<^ "/ Rcligioufnefs, for fear of being da>/;>ted. Jf they had their freeft choice , they had rather live in the L'>ve The Preface. ef the creature, then in the love of God ^ '^ftd in the fUafnres of the fiejhjthen in the holy courfe thatpleafeth God. The third Jiate, is theftate of Love : and none hut this isafl-Mc of true Self-dcnyal, and of Jujtific.uion and S-dvation. When Tve reach to this, Tve are fmcerc : we have then the Spirit of Ad&ptivn, dijpoftng us to go to God at to a Father. But this Love is not in the fame degree in all the fan^ifed. Three degrees of it rcc way diJiinSily ohferve. i. Oft-times in the beginning of a true Converfion, though the feed of Love is cafir into the foul, and the Convert had rather enjoy Gody then the -world, and had rather live inperfeU hoUnefs, then in any (in^ yet Fear isfo aBive,that hefcarfe obfervcth the workings of the Love cf C-od within him : He is fo taken up with the fcnfe of fin and wifery, that he hath little [enfe of love to God, and perhaps may doabtwhethcr he hath any or none. 2. When thefe Fears begin a little to abate, and the foul hath at' taincd fomcwhat of the fenfeof Gods Love to it felf, it Loveth him mere obfervably, and hath fome leifure to think^of the riches of his grace, and of his Infinite excellencies^ and attractive good' nefs, and not only to Love him becaufe he Loveth us, and hath been Aferciful to us , but alfo becaufe he is Goodnefs it felf , and Tve were made to Love him. But yet in this middle degree of Love, the foul is much more frcfjucntly andfcnfibly exercifed in minding it (q\( then God, and in fiudying its own pre- fervation, then the honour and inter cfi of the Lord. In this fiate "itiSf that Chriftians are almofi all upon the enquiry after marks of Grace inthemfch>es -^ and askj^ng []How fhall I know that i have this or that grace, and that L perform this or that du- ty in fincerity, and that lam reconciled to God , and {hall be faved ? ) Which are needful quefiions , but fhould not he more infifledon,thcn queflions about our duty and the Inter efi of Chrifi. In this fiate, though a Chriflian hath the Love of God, yet having much of his antient Fears, and Self-love , and the Love of God being yet too weak^, he is much more in fiudying his Safety then his Duty ^ and asketh cftner , How may I be furt that I am A true believer ? then. What is the duty of a true believer ? There is yet too much of Self in his Religion. 3. In the third ^^r^f of Love to God, the foul is ordinarily and The Preface. and obfervahly carryed tjuitc ahcve it {elf to God ^ and mindeth wore the Will and Jnterefi of God, then its on» Conf^Ution or Solvation: Not that \\>e wujl at any time Lj hy the care of our S'ilvation, m if it were a thing that did not bi long to tts, or that JVC QjokU jetaratc the ordinate Love of our fives frcw the Lo'Vt of God, or jet his Glory and our Salvation in an oppofrin : But the Love of God, /« this Degree, ts fcnfibly nrcdoniinanr, and we refer even our O'wnSs.lv^uon to ^« Inter cit and Will : In thi4 Degree, a Chrifiian ui grown wore deeply fen fihle -^ he is not his own, hut hxs that made hint and redeemed him -^ and that huprin- cipal fludy mufi net he for himfelf, hm for God-^ and that his own intcrifl IS in it fi If an incon fider able thing , in cowparifon of the intereflof the L'yrdj and that Rewarding tis with Confo- Lticn is Godsp.irt, and loving and ferving him ts ours (ajfifled h ^'^ Z^*^<^0 ■■> and that the diligent fiudy and pra^tce of our duty, end the lively exercife of Luve to God, isthefurefiway to DUrConfolation. In our 'iix'^ corrupt e^ate we are carelefs of oor fouls, and are ti.ken up with earthly cares. In our efiate of PicpavM\on we are careful ibr our {ou\s,but meerlyfrom the principle 0/ Self-love. In our hrft Degree of the itate ot faving grace we have the Love of God inns •, but its little obferved , by rcaftn cf the pafjionate fears and cares of our own falvation that mcfl take in up. In our fccond degree of holy LoVe, wt look^more fenfiblj after God for himfelf , but fo that we are jet mo{[ fenjiblj minding the Interefi of our own fouls, and enquiring after a^ur.:ncr of fal- vation. In our third Degree of faving grace, weflill continue the care of ourfalvation and an ordinate feif-love :, bnt wrarefen- fiLle that the Happinefs o/Many, even o/Church and Common- wealth, and the Glory o^ God, and the accompliOiment of his Will, *) incomparably more excellent and de/irable then our own felicity : yind therefore we fet our (elves to pleafe the Lord, and ^udy what u acceptable to him, and hew we may do him all the fervice that poffilly we can, being confident that he will look^to our felicity while we lool^ to our duty ^ md that we cannot be mi- ferable while we are wholly his, and devoted to hid fervice* We are now more in the exercifc of Grace, when before we were more in XXy'mgwhetherweloave it: Before we were wont to fay, O chat The Preface. that I were fure that I love God in finceiity I No)^^ V>;eare jriore in thefe defires I O that I could Know and Love him more ! and ferve him better ! that I knew more of his holy will , and could more fully accomplish it ! and O that I were more fer- viceable to him / and O that I could fee the full profperity of hisChttrch,:and the glory of his Kingdom ! This higlj degree c/ the Love of God, doth caufc m to take our felves xi Nothing , and God 04 All ^ and oi before convcrfion we "^ere carelcfs of our fouls, through ignorance, frefumftion or fecurity J and after con^ verjion ^ere careful of our fouls , through thepo'^^er of convin^ cing aW^akening grace -^ fo now ^'e have foptewhaf above our fouls ( much more our bodies ) to mind and care for : fo that though jt ill '^'e mufl examine and ob ferve our felves, and that for our li?lves, yet more for God then for our felves : When wc are mindful of God, he will not be unmindful of m : When it is eur care to pleafe him , the refi of our care we may cafi on him , who hathpromifed to care for hs. Even when we [ujfer according to his will, we may commit the keeping of our fouls to him in well doing as to a faithful Creator, iPet. 4. 19. Andit isnot foffiblcin this more excellent way { i Cor. \z.ii.) to be guilty tff acare/efsnegleSh of ourfalvation, or of the wantofanecejfa- ry Love to our felves-^ For the higher containeth the lower , and perfeSlion containeth thofe degrees that are found in the imperfeCl : ThisnegleEhof (?»;- felves through the Love of God, is confci^uen^ tially the mofl provident fecuriug of eur felves : This carelefnefs is the wifefl care : This ignur^mce of good and evil for our felves, \\>hile we ks'ow the Lord, and know our duty, is the wifefi way to prevent the evil : To be fomething in our felves, ts to be No- thing : But if we.be Nothing in our felves, andGodbe All to us, in him we /hall be (omQthing. Be not wanting toGod , and I am fure youcannot be wantingto your feWcs. He will Reward, // you'l Obey. I have Jbewed you hit hertd the \^Atare and Neccflity of Self- denyal .- Othat I could next /hew you the Nations, the Churches, that 4,re fuch indeed M I hav^defcribed ! But when J Igok^inta 'the 7i\firld^*w>hc)^Xl9pkj^ far the forliy^rdefi prof ejfors are fwcrved from thei^r (e) holy The Preface. hulj Rt(lciinJ.yatttrn ] OgrievoMca/e ! how rare arc (c\f -deny- ing mm f Nothing tn the world doth more a^ure me , that the nurrbtr thjit /hall hefavedare verjftw : When Nothing is mere ividcntin Serif ture, then that ticne hut the felt-denying JhiUhie Javed : and nothing mere evident in the wortJt, then that lelf-dcny- ing men are veryftw. Would Cod hnt exciifemen in this cne feint, and take xf T*ith f reaching and fraying , (ind nnmbering our fill/fj with the firiiiefi-f arty, then I fhonld hofe that many com- farativily wumU hefaved. Wvttld he give men leave tufee kjhem- fflvfs in aRdigtoHi way, and to be z^alvui only jrvtn a Iclfifli frincffle , and wottld he hut abate men thific[\'-dtr\'^i\and the fupcrlativeXoveot Cod, Ijhot.ldhofe true gudlincjs were not rare. Bfttif (t\^-dcuy^\1>e the marl^, the nature of a Saint y and this AS ejfeil ed by the 'Lo\toi God, thtnalas , how thin are they In the world ! andhow we ak^ts grate tvtn in thcfefew ? Jt IS the daily grief if myfoultoobferve, how the world u caftiva- tedto it SELF j an d what f way this odious fin doth bear among the firwArdejl froftfforsof Rtligicn , andhow blind men are that will not fee it •, and that it hath fo far frevailtd that few men la^ ment it, orjirtie againfi it, or will bear the mvjl Juitable remedy. Aloi, wh(V we have freVtuled withcarelefs fuuls , to mindtheir falvatioM, to read, and Pray, and held communion with the godly , andfeemwell-(fHalifiedChrijHi{ns,howfew arc brought to felf- dcnyal .' a/tdhowprongis^t\(fiill inthvfefew ? What a mui~ tit udi that jeem of the highefl form , in ^al , and opinions, and duties, delude themfelvts with a(e\t\(h kjnd of Reltgioufnefs ? Andir grievtth my foul to thinly, ho'^ little the mojl excellent means frevail t even with Trcft^ors them fives, againfi this fn ! what abundance of labour jeemethto be l9(l,that we be flew fgainfi It ? when J have pre ached -ovir allthc/e following Ser^ mens againfi it , ( though grace hath made them e^eil ual with fume, yet) felhftinefsy?/// roc? much be. -.rs [way tn many that heard them. O what a rooted fin is this ! Hew fowerfiti^aMdob- fiinc.te ? Attn that [am dUigently to hear, andlike the Sermon, and write it, and refet'.t »> when they come home, and commend it, A) yet continue fclfi{h . And they that watkjvenly aifd charitably •mmong w in aH affearence , at long at they arefmoothly dealt with ;iirhfia tnce they nrrktit t&Hcht ;, ^.ndinft intksir fcU-inte- rcftj The Preface. rcfl:, do frefentljflntv^ that there is that within them which ve cr they ht fore perceived not. It rvas ( doubt lefs ) from too much experience of the fclfifhnefsf f f» of Profeffitrs of Religion:, and of the fuccefsfulnefs of temptations in this kind , that Satan did tell God fo boldly, that Job ycould ftn if he were but touched in hu fclf-intereft ; Job i.g^io^ii. 0^2.4,5. [[Doth }ob(fiith he) fear God for nothing ! haft not thou made an hedge about him, and about his noufc, and about all thache hath on every fide ? Thou haft blcfTed the w«rk of his hand , and his fubftancc is increafcdin theLand : But put forth thy hand now, and touch all that he hath, and he will curfc thee to thy face. ~\ As »/ he Jhould have faid, [] Glory not of Job or any of thyfcrv. nts : It is not thee, but themf elves that theyfeel^: They ferve thee but for their own commodity : It is Self and not Goa thflt ruleththem, and that they do all this for : Seem but to be their eyiemy •, and touch their felf-intere^ , and crofs them in their commodity, that they may ferve thee for nothing, and then fee who tviii ferve thee-,~\ This reas the boafhof Satanagainfi the Saints of the mofl high ^ rrhich hypocrites that encouraged hin$ hereto Tvould have fulfilled -^ and which God doth glory in confuting - and therefore he gives the Devil le.:ve to try job in this point, and futteth all that he had into his power , V. 12. And when Satan bythts fucccedednot , heyet boafteththat if he might but touch him fnore neerly in his fclf-intercft, he doubted not to prevail^ i:. 2. 4, 5. '\_ Skin for skin, yea all that a man hath will he give for his life: Put but forth thy hand now,and touch his bone and his flefli,and he will curfe thee to thy hct.~\Thisconfdence h^td Satan, even againfifuch a fervantof the L9rd, [ That there was none like him in the earth, a perfed and an upright maa, that feared God& cfchewed evil]c. i.S.And t h» ugh the power of graea in Job did Jhame the boafisof Satan, yet how frequently doth he prevail with men thatfeem Religious ? How truly may he fay ef many among us Q Now they feem godly,but let the times turn, dc godlinelsundo them in the world,and then fee whether they will be godly : Now they feem faithful to their Paftors and Brethren • but give them a fufficient reward, and fee whither the^' will not play the Judas : Now they feem peaceable hum" blc men : but touch them in their fclf-ifttcreft , crofs them in * ' ' ( e 2) their The Preface. their commodity or reputation, by an injury , yea or by juftice orneteflary reproof •, and then fee what. they will prove J Otku the Devil could not try.ljhoufiof thou funds that by a ftw fct.l wurJsy vr I J ''rcjfing their Iclf-willednels , hecanrr.ake them jpcuI^iVil of their itcighbourSj , fjJ fill them with mclice and bit- t'lrmfs t'g.infl their tru.cfi friends. Oh where are the meti that maim aim heir Love, $.»d Meekiiefs, and Concord , any longer then they tirepliafcd, and their wUls a/id imerefij an complyed with, or Vdtrr.Hch contradifled ? Bt fides what J have more Lrgilj jpoken , of thtsmafler com', won fin, in thefvlkwing difconrfc, tiiks notice here of a few of the difcovtrtes of ir. ■ , *' • ~ ' I . Ohfe r've but the ft riving that tjierc is for Commaitd and .Dignity, and Riches, and thisivtn amuvg rri^fcjfors cf Keligi- m, a//d jhdge'fy.iht.i whether tky arc felf-dcnying w^w. Who isit firbtir then^filves tL{tm:n rn.ks j^^h a flir, for offices, and honours, rnd pLces of fjiferiority ? Sturdy if it yvtre for the ^oodtf others^ they Would -not be fo eager and fu forward. We cannot perctive thftthctrCf^arity ^f(/ hot ,.af to ptal^ them fa j^mbitivM'to M fer^iieabtf to-thiir ^reihren. Jf that be it, l^ them keep their fervice till it he dc fired or much needed, and not be fo eagtr to do men good agawnfi their W'ills , aytd W'itho^t necejfity. As Cjreg. Mag. faith of the Minifiry ,'[^Si non ad clationis culpam , ied ad utilitatcm adipifci deliderat, prjus yk^^uaf cum eo quidem fubiturits '<)njcre metiatur : uc &: impar "kbfti- iieat, & ^d id cum metu cui (efufficere exiftimat accedat, J Afen ufe not to be\ambitioM of duty or trotfble. He that defircth Covern»/ent t Itimately an^. principally for himfilf, defireth Ty- ranny, end net a lawful Gi'Vernwent , )X'hofe ultimate ind is the forrm^ori good. And will notthe Wr^th of thc,.K.inj[. of Kings be ^(indlei.1 without fp much adpi nor Hell be purehajed at cheaper rates, thcff alithe contf^ivancf, cares andha^.irds, that ambitious men. do ^.'nrW kpon thefrjthes ? O ambitio, (inquit Bernardus) ambientium crux.quoiriodo oranes^orques ? (3mnibus places, nilacriuscruciat,nil moleftiu8inquictat,nil tamen apudmUe-\ ros mortales celebriuf ncgotiisejus. ^ Wonderful I that fuch abundant warmng tanuth notthefe priiud-ajpiring minds ! They fit up or admiifdthefif bur yefi^crday , Vfhom they fee taken down and The Preface. And dej^ifedto day, ^nd fee their honour turnedto [corn, and yet they imitate their fully ! They fee the fordid reliBs of the mo ft renowned Ccnejuerors, ^:nd Princes levelled with the dirt ^ and yet they have not the wit to take warning, and humble themfelves that they may be exalted ! They k^ow how death will jhortly ufe them , and read of the terrours that pride and ambition bring men to ■, bf^t all thti doth not bring them to their wits.- When Death it f elf comes, then they are as fneaj^ng fjr inking worms as any : and the worm of ambit icn that fed uf on their hearts in their pro jperity, doth breed a gnawing worm in their confciences, which will torment them everlafltngly. Bt*t ( ut Juve- nal, ) Mors Tola fatctur, Q^antula funt hominum corpufcula — — ~ This ^-rugo mentis , ^ Ambiofe calls it , and regnandl dira cupido ( ut Virg. } doth keep men from knowing what they k^toWi and deny eth them the ufe of their under fiandings. All former frofcjfions are forgotten -^ repent ings are repented of -^ the befi- parts are corrupted and fold to the Devil ( as truly rOi Witches fell themfelves, though not fo gro fly ) and men are any thing that felf ,wo-uld h^ive them be , where the humor of Ambition doth prevail, and this fecret poifon infinuatith it f elf into the mind : This fubtile malum ( ut Bernard ) fecretum virus ,. peftis oc- culta, doiiartifex, mater hypocrifis, livoiis parens, vitiorum origo, tinea fan Aitatis, excxcatrix cordium , ex remediismor- bos creans, ex medicina languorcm generans.J The Cod of Vengeance that abhorrcththe Proud, and beholdeth them afar ojf, c.nithat c,:jh ajpirers out of Paradife, wilipjortly takethefeGal^ lants down, and lay them luw enough,and mak^ them wijh they h^d Denyed ihenifelres. 2. Obferve but mens defire of applaufe, and their great im- patience of difpraife , and judge by thi^ of their felf-denyal. Who PS it that is angry with thufe that Praife them , ysa though they exceed their bounds, and afcribe more to them then is due ? Saith Seneca. |^ Si invenimus qui nosbonos viros dicat , qui pEudentes, qui fandos, non fumus modica laudatione contentij r f 3 j luiCr: The Ptc£acf. quicquid ic nos adulatio fine pudorc congeflir, tanquam debi- tttni prehendimus : Opcimosnoseffe, lapientiflimofquc affir- raantibusaflentimus, quumfciamus illos farpe multa mentiri. Adco quoque indulgemus nobis, ut laudari velimus inid,cui contraria niaximc facimus. 3 Even proud tkch would he fraijed for HtiPiilitj/, and covetom mm for Liberalitj , and fools for Wtf' dcm, andignorr.nt mcnfor L(arKing , and treacherous hypocrites for finceritj and pl.tin hontjiy •, andfevf of the hej^ do heartily diftajhe their own commendations, or refufeany thing thats offered them, thoMgh beyond defert. Bmi if they thi*fk^thej are lightly or hardly thought of, or hear of any that jpeak^againjt them, or dif~ honour thtm in the eyes of men, you jhall fee how little they can deny themfeWes. O how the hearts of many that feemed godly tntn, will f well ^g^unjt thtm that [peal^to their dijparagcment ? what uncharitable, unchrtfiian deportment, will a little injury f reduce ? What bitter words ! What efirangednefs , and divi- fion , if not plain hatred, and rev i I i>ig y and revenge ! Tea, it vereweli ( incomparifon ) if a dut B.eproof , from neighbours or from Aiinifiers ( that are boundsQjio it by the Lord ) would not draw forth this fecret Venom, and fbew the world the fcarcity of fdf-denyal. Let others jpeak^ never fo well of God, ^:nd of aU food men, and be never fo faithful or fcrviceabU in the Church , yet if they do li^t fp(ak,illuf them ( though tts Uks dtfervedly and jufily ) thefe fclhfti men cannot abtde them. By this yoU may perceive what interefi is firongefl with them -^ were they carrycd uffromlhemiclvcsbytheLoveofGod, they would delight to hear theVT2ii(cof God, and of their Brethren , and be afraid to hear their own •, and fay from their hearts , Noc unto us O Lord, not unto us, but to thy name be glory , pfalni 115. i. T'o praife another may be our gain ( in the dif charge of a^duty^ cndexercifeof Love ) but to be Praifedourfilves tsufuallyour danger. Pride needeth nofuch fuel or bellows. Non laudato, fed kudantibusprodd>, faith Auguftine. Efle humilem eft nolle laudari in fc .• Qui in fe laudari appetit, fuperbus efTc convin- citur, inq. id. Jt ts the expectation of thefe proud and fclfijh men, that tempt eth min to the cdious art of flattery, when thty find it is the way to plcafe. And when one ts flattering , and the other fleafcd with it, what a foolifh audfcrdid (mfUymemf have they t The Preface. [ Et Vani funt qui iaudantur, & mendacesqui laudant : ^f^^th Auftin. li is God to whom the Praife is due, whom weJ^now we carmot praife too mHch,yvhofe praifeswejhould love to fpeak^ and hear. [ In laude Dei eft fecuritasi; laudis ^ ut laudaciir non ti- met , ne de laudato erubefcat] faith Auftin. We may hotdly Pratfe him, of whom we are fure we never need to If e ajha.med. It is God in his fervauts that we muji praife, and it is only his Inter efi in oar own Praife that we mufi regard. 3 . Ohferve but upon what account it is that moft mens Af- fcdions are carried to, or againft their neighbours, and thtn judge by thps of their felf-denyal. Even men that would be ac" founted godly ^ d/j Love or hate men according as their felf-intc- reft commandeth them , more then according to the Intereft of Chrift. Let amanbe never fo eminent inholinefs, and never fo ttfefti I and ferviceablcin the church , a^d one that hath proved fatthftil in the great efl try als, if he do but offofe a felfidi man , and be thought by him to be againfi him , he hateth him at the heart, or hath as bafe contempt ho tfs thoughts of him, as malice can f^gg(fi' He can as eafily n^llifie all his graces, and multiply his fmallefi infirmities into a f warm tf crimes, by a ctnforious mind anda flanderoHS tongue, as if vertue and vice received their form and denominations from the refpeB of mens minds and waies t9 him ^ and allmen were fo far good or ev*l, as they pleafehim, t;r dirpieafchim j andhe expeiis that others fl}wld efjteem men fuch as he ispieafedto defcribetr caJl them. Let all the Coun. trey be the witneffes of a mans upright jtnd holy life , y^a let the multitude of the ungodly themfelves be convinced of it, fo ftr^ that their confi iences are f treed to tear witnefs of him, as Herod did tf John, Mark 6. 20. that he was a ^uft man and an hdy ^ yet can the felBfti hypocrite that is againfi him , Mot .out his up- righfaefs with a word, .and make him to be Prftud , or Falfe , or Covetous, or what his malice pleafe •, yfa make him *» Hypo- crite as he is indeed himfeif. No man can St' good in their eyes that IS againft them : or if he be acknowledged honefi in the main, it fswJiXt with (exceptions and charges enough, to make him feem vile while theycoafefs him honefi : And if thty ^^ckj^owledge him a man^ they w,Uwirhai defer ibe him to be fo plaguy er le^ 'pr^uSjthatitJballbetlBetdht'notft f»rhmiMii€c»uvtrfe. Sucha man The Preface. u.an IS an honcft man, /ot^ thej •, but he is a peevifh, humorous, fell-conteited fellow : ylndwhyfo ? Becaiife he is Againfl fome 6pi»ton or intenfi of theirs .- He is proud, ifcctufc he prrfumcfh to atjfint from thentycr reprehend them : H^raylerh, every time he openeth ihc'n enours^ or telleth them of their mif-doLngs: He tsa Ljf'ir, tf he do httt comradiFithem,anddtf cover their fiwt^ though it be Tfithvcords of truth and fokernefs. Jn a word , no pcrJon,nofpceche-s,orvritirigSy no afiions can be j«/?, that are Againjl a lelnfli man : Indifferences at L.tiv, his canfe ts good , becuufeit is h:s : and his adverfarics /> alwates bad , becauje it «againllhim. Jnpublici^dijf(rences,thef:deth^'.theison (that js for him) it alrvaies right, let it be never fo wrong in the eyer of a/i impartial men : The caufe is good that he u for, (which IS al^Aj that which feems for him ) though ; r be undoubted Trea- fonandperfidioM Re be llwn, accompany ed with perjury, murder, and opprefjion : And the caufe muft be alwaies bad that is againfi hirn ;, and they are the Tray tors, and Rebels, and Oppreff or s that refilt him. Hw own murders ^rf honourable Vidoncs, andother mens Virtonesvjrf cruel and barbarous murders. All is naught that is i gainfi themf elves. They are Ajfeded to men according to their felt-intereft .- they judge of them and their aElions ac- cording m they do h^tti them : f/jfj'fpeak of them and deal by them according to this corrupted judgement. But as for any that they imagine d$ Love and Honour them^ they c^:n Love them andjjxakjenderly of them, be they what they "Will. A little gr-ace or vertue in them , feemeth much : And their pans feem excellent that indeed arc mean : If they drop into Perjury y Fornication, Treafon, or fuch like fcandaluus fins , they have iilwuyes a mantle of Love to 'cover them : or if they blame them a little ^ they are eafUy reconciled, and cjuickjy receive them to thtirfurr/tcr honour, if they have any thing like Grace, iti ea- fily believed to be Grace indeed, if thiy be but on their fide : If they have nothing like Grace, they can Love them for their good -matures, butindeedit is for themfelves. When this ielf-lov€ defcribeth any perfon , when it writeth Hi- fiories,orCoy}troverfi€s about any caufe or perfon that they are. concernedin, how little credit do they deferve ! Whence is it elf e that W£ havefuch contrary drfcriptions of Perfons and Anions in the The Preface. the writings of the feveral Parties as we find ? How holy, and temperate J and exceedingly indu fir ions a man was Calvin , if the ■whole mnltitude of fob er, godly men that knew him maj be credit- ed J or if we may believe his mofi confiant intimate ac^ ^^^ ^^r r yj as Odious as they can dcvifc , ^ ' . J J '*'• that Iccntcfs I Yvondrcd that ^tift«, were infome things againfi the Opi- AnabsTpiifts , or any chat luvc ^lons or Jntcrcfis of the perfcMj that tujncduiCir Iti'c.Texnlt mc : i r ^L ^\ 4 r ■ l t And at bft Mr Pune hath an- ^f "^^ '^^'^ • ^^/J^f'^^tes kno,P that fwcrcd a.y ex.-caailoa i and fh(y vrere averje from their dc^nnes from my own ctjofcHi- n, ( not i.nd praflices. The rrjt are an fry knowirg mc himfclf ) hath htcattfe thtyyrotild he (xcufed from diawn my pidurc that . am ^ ^,^ ^^ ^^^^^ Ceremonies , and from cut, V>iiuji , aKc4mr , &c. > "^/^^ Obedunce to the Ceremony- Andfroyi this £o//ff.ar. .^^j^^ ^„^ ferfectited , as lonv as ramably dclcnbc me, ( it I be S •" .' , \ ,, r n ■ thought ^^orthy then- rcmcm- '^^J ^^<^ rrnh-hc/d from filenctng , btancc ) in all following ages;, ejcthng or perjecftting thefe , that though r.ow I have noth ng tvculd fain ferve God according tu from chcm but good vordj. hts\Vord,astheffffficitntR»/e,and Kut « is afmall ^hing to be ^^^^ ^^^^. - _ ^^ ^^ ^ judged by man , clpccially /-.«•/ ».t /*• when our fouls enjoy the f^J^fter of >\>or/fMp , tut Ncceflary L'.id. things, according to the Apoflles decree , Ad« 15. 28. B) all this judge how rare felf-dcnyal ;> , when the Jntircft of mins oVou Opinions , P erf ens or P*. rties, can caufefuch unchrifiian dealing frcmfclf'tjteeming-profijfor J and Preachers of the Gojpel. Sel- ^(hvicis tsthegreattj} Ljar,and Sli*»derer, and the mofi mali- ciow Calnmniator in the world. 4. Qb ferve hut how light mofl make of their own fins, and how eafily they aggravate the fins of others;, and how li^hc ihey make of the good that is in others, in comparifon of thac which is in themielves, or thofe thac are of their fide-, and judge hj this of their f elf -deny a I ! Judah would have judged Thamar hardly •, hut he was not fa ftvcre againji himftlf I X)^' Vid pronofiitceth very perem^torilj thefentencf of death againft the The Preface. the effendur, till he heard from Nathan , Thou arc the man. How hard it it to convince a leififh hypocrite of anj fm that trill admit of an excnfe or cloaks ? All the town can fee the Pride of fotK-e, the Covctoufnefs of others , the unfeaceable tinchriflian be- haviour of others -^ andyetthemfelves , that fljottld mcfl ohferve it, and be fl difcern it ^ perceive it not , nor will bj any means be brought to fee it. No Minifter can put them down, when they are fKflifyingthemfelves • nor make them hunibly and heartily fonfefs that they have finned. ( But God wilt ere long convince them irrefiflihly^ and teach their tongues another kind of lan- guage.) Let the cafe of another corre before them , and how rea- dily will they adjudge him to penitent confejfion, reparation, refli- tution, and through-reformation I But the cafe is altered, when it becomes their own. Such incompetent Judges are thefe felHih hy- pocrites. 5- Obfcrvebuthovvtz^AymtnhW out with one another, and how hardly they are reconciled , Sek-denyak Why ^ire Jo mayjy HnrvilUngto enter hy the rpajr of Ordination? hht ( too commonly ) becanf^ they judge better of their Own abilities then Ordainers do •, and therefore fnjpe^ th^t they may be rejefled by the Ord3imtrs, or difgraced at the le.jfi, while they thinkjjighly of themfcLves. But if they Trfr^felf-denyinC men^ they TVvuldthink^the fobcr, faithful Pajhrs, mnch fitter Judges of their abilities then themfelves , and trould not rmn before they arefent. Many that reproach the Afimfiers as deceivers , tvill needs be themf elves the Teachers of the yeople : As if they fhould fay, [^ We (lilly ignorant fouls j are wifer and ritter to be Teachers then you : come down and let us take your places, ] In conference you may obferveth..t mofi are forwarder tu Ipeak then to hear : which fiews that they overvalue their own under ^ fiandings. And fo much are Proud men dtlightd to bethought the Or^.cles of the world, that if you will but feem to hearken to the:;:^ anA learn of them, and yield to their opinions ^ you win their hearts^ andjhali be the men that have their com fnendat ions. Info much th.it fome late ambitious perfns, that have thought to rife by the art of diJfimf'.Ltion, have found th^u there is no way for the deceiving of the people, and procuring the good will ofmoft, like this -^ even to feem to be of every mans opinion that they tall^ W'ith, and to make every fe 61 and party believe that they are their friends, and of their mind : EJpecia/ly , f yju will feem to be changed by their arguments, andgtve them the glory cf your con^ virions and iliumtnat ion, y:u will then be the dearly beloved of their hearts. In all this you may fee the rarity of felt-denyal .- Tea tn the very work^of God, too many of the moft -cealous godly AItnijitrs,that kive Iccn the injlrumcnts of converting many fouls, are toucht a little with the temptation tothts Iclnlhnefs , locking too much to their own part in the work: 9. Obferve but how commonly with men called Chrifiiarfs, the Intercftof Chrift is trodden in the dirt, when ic feensedi tQ crofs any intereft of their own. An Ar^um^nt drawn from the commands of Cod, or the necejpty of the Church , or of the fouls of men , feems nothing to them , if their Honour , or Gain, or Creatnefs, or fafety, dofi^nd up againfi it, and be in^'onfijlcnt with Hsconclufion, Hettce it ts that the fouls of Hypocrites do cheat them The Preface. thcn.f elves hy a Carnal ReligioHfnefs, [ervm^ God only infubfer- vicncj totheir[dvcs. Hence it u that Hypocrites do moft fltevf ther/if elves in Matters of felf-iniercd .- In the cheaf fart of Re- ligion, they feem to be as good oi any : as :ualoHS for their farty end opinions, ( which they call the Truth ) and as long andlowd in prayer , and for as jirili a way of difcipline irtth others : B^t touch them inthiir cfiates ornamcs : Call them to cuftly jporkj of Charity, or tola go their right fur peace, or publicly gcoi, vr to cvnfefs and lament any fin that they commit, and you /hall then fee that they are but common men : and Self bears rule inflead of Chrijl. Hence alfo it is , that fo many perfons can bear wtth themfclves in any calling or trade of life that is but gainful, be it never fo unjufi^, md yvill nvt believe but it is lawful , becaufeit u profitable -^ for they fuppofc that gam is godlinefs, i Tim. 6. 5. Hence it is that fo many families will be fofar Religious as "wU I fland with their commodity -^ but no further : Tea that fo many Minifters h..ve the wit to prove that mufl Duties are t$ them no Duties, when they will cofi them much labour or dtfijinour in the world ^ or bring them under fufferings for men : And hence it is that fo many carnal Polititians do in their Laws andCoun- fels alwaies prefer the intereft vf their bodies before Godsinterefl, and mens fouls : Tea fome are fofar forfiiken by common reafon , and void of the Love of God and his Church, as to maintain that Magi ftratej in their Laws and Judgements mufi let matters of Religion alone -^ as if th.it Selt , even Carnal Self , were all their Jnterefi, and all their God: and as if they were of the Pro- phane Opinion Q Every man for hinifelf , and God torus all]] or as if they would lovkjo their own caufe , and bid God look^ to his. From the Power of this felfiftinefs i> is that fomany Princes and States turn perfecutors, andfiick^nottofilence,banifij (and fome of the bloody er fort, to kill ) the Afiniflers of Chrifi, when they dobut think^that they flandcrofs to their carnal interefis : And ifycu will plead the Intereft of Chrift and fouls again ft theirs^ and tell them, that the banifbment, intprifonment,ftlencing or death of fuch or fuch a fervant of the Lord, will be injuriota to many fouls, and therefore if they were guilty of death in fome (ajesj thejfhould fefrifve them, as they dt womtn with child, till Chrift The Preface. Chrifi be formedin the frecioHS fouls that they travail in birth vcith (fo their Litres be not mere hurtful by any cent rary mif chief ^ Kvhichdeath only can reflrain, tvhich U not to be fufpefed offaber men ) yt all thu f terns nothing to aiQ\R(h Pcrfecutor , that re^ gards not Chrifts interefi in compurifon of hts own. Self « ^/^ great Tyrant and Perfecutor of the Church. I o. Obferve ilfo horpfew they be th.it facisfic their fouls in Gods Approbation, though they arc mif-judged and yihfied by the world .- and how few that re Joyce at the fro(perity of the Cofpel, though themf elves be in Adverftty : moft men mufi needs have the Hypocrites reward, Matth, 6.2, even fame commenda- tion from men : andtoo few are fully pleafcd with' his eye that fecth infecret, and will reward them openly, Matth. 6. 4, 6. A»d hence it ii that injurious cenfures and hard words do go fo near them, and they wake fo great a matter of them. Thofe times do feem b€{\ to ic\i\(h men, which are moji for them : If they pro- (per , and their party projper, though mofl of the Church fliould he a lofer by it, they will thinl^tL.t it tsa blcjfedtime : But if the Church prober, and not they, but ,:nj/ fufcring befall them, they take on as tf the Church did fland or fall with them. Self-in- lereft is their meafure , by which they judge of times and things. 1 1, obferve a If /70W eagerly men are fet to have their Own wills lake place in publick bufinefTes, and to have their own opinions to be the Rule for Church and Common-wealth : andthen judge by this of their (ch-denygi]. Were not ie\f predo- minant, there would not be fuch ftriving who jhould Rule , and whofe will Jiould be the Law : but men would thinks that others were as likely to Rule with Prudence and Honefiy as they. How eager ts the Paptfi to have his way by an ZJnivcrfal Monarch ? How eager are others for one EccleftaftUal National Head ? How eager are the Popular party for their way ? and the Mo- narchical for theirs ? as if the welfare of all did lie in their fcveral modes of Government. Andfo confidently do the Liber- tines fpeak^ for theirs , that they begin now to mrke motions that ourVds\\2i\x\ci\t-V[\tT\Pjall be hanged or beheaded as Tray tors, if any Jhould make a motion in (afree ) Parliament, again fl the General Liberty which they dejire. Wonderful ! that men fljould The Preface. \ver ^roTV lofHi ban overwccfiing of them f elves, and ovtrvalMing thiir ovn MftAerji^ndiHgs, usto ohrnJefa palpaUe and odiout s rfukidntfs nfcn Parli^rhents joconfid//f felf- denyal. I. The The Preface. I. The Power of fclfiftincfs kjeps men flr^Ttgers to themf elves : Thej kj^oKv not their Original nor AUual fms , mth artj kindly humbling J^owledge. The very nature of Original fm doth con- jijt in thefe two things : Privatively^ in the reant of our Original Lnvenr Profenfity toGod MGod : I wean, the Privation of thr Root, or Habit, or Inclination, to Love God for himfelf, as the Be- ginning and End of Hs and all things, and the abfolute Lord, and Infinite, fiwple, ineflimable Good. And PoCtively , in the in- ordinate Profenfity or Inclination to our felves m for our lelves, and not oa dnlyjiibordinate to God : The foul having unfaithful, iy and rebelliou fly withdrawn it f(lf from God, in point of Love andfubjeCiion, it become its own Idol, and looks no higher then it felf , and Lovcth God and all things but for it felf {and prind- f/^llyfor Its carnal pleafure : ) And the Prcpcnftty to this , with the Privation of the fouls Inclination to God, is Original fin ^ the Diff)ofitionfuttedtothean:ual fin that caujed it , which wm a. retiring from Sod fo felf. He that feehth not this evil in hint- felf, hath no true knowledge of Original fin. And its the want of the fenfe of th^s great evil , ( and Jo the want of being ac- ^uaintedwith their hearts ) that caufeth fo many to turn Pela- gians., and to deny the being of Original fin. 2. Bothi^\fi(hnck, and the want of a true difcerning of it , doth breed and feed abundance of errours , and teach men to cor- rupt the whole body of PraEiical Divinity, and to fubvert many Articles of faith, which fiand in their way. How comes the world to be all in a flame about the Vniverfal Reign of the Rape of Rome, but from the dominion of felfifbnefe ? Whence is it that the Nations of the earth have been fo troubled for Patriarchs ,. Afetropolitanes, and Diocefans that mufi- do their work, by others, andfor many things that (atbefi) can pretend to be but humane, indifferent, changeable forms, but from the prevalency ofSoi'? Whence is it that mens confidences have been enfnared,and the Churches troubled, by fo many Ceremonies of mens invention, and theChurch mufi rather lofe her faithfullefi Pafhors, then they be permitted to worjhip God ,t^ Peter ^.nd Paul did ? Hath net felrifh- nefs and Pride done this ? It is felf th^ t hath taught fome to plead too much for their ownfufficwncy, and to deny the need of special Grace. And fo far hath it prevailedwith jome of late, as to leadr {g z) them. The Preface. them DoilrinaUy to denj^ tkit God it the VltimAte EnJof maM^ and tv Lc Lovidfcr hinftify ^.nduhi^ve onr [elves undall things-^ hut cnlj ( th(jl\j ) he u o/^rfinis cii jus vel rei to be /&t/r^amore concupilccniisc : In a wcrd , it is thu tvcful priftapie that h,uh corrupted D^drine, Difciplifie andWurJJApjinfo manji of the Churches. 3. We P)all never h'^ve Peace in Church or Cummon^we^/th ^ while (clhibncfshe^rsfWaj. Every wans Interefi will he pre-' f erred hcfvre the publick^Intcnfl, and rife agi-.infi $t as oft (which Tpillhe oft ) AS thej feem inconfiflent. Thu is the Vicc that in- /orw^r/j Tyrannic •, whether it he Won^rch'ie, Arifiocracie , or Dcmocr^ae^it IS corrupted into Tjrannte when fclfifh Jntercft is preferred heftre the CoTfiWon Jyaertfl. This makes our people think^thcmfelves tco wife vr too good to learn, or tv be guided hy their Pfifiors, and every r^^n ( of thu f^rain ) feems wife enough toleadoff a p.zrty of the Church into a mutiny ag.tinfl the Pa- ficrs and tki nfl. This makes the labours of Rcccncilers unfuc- cefsful, 7v^»/f lelhOinefs engagethfo many wits, and tongues, and fens, and parties, againf} the mofl nectffary ecjual terms , and en- dcAVours of fuch as would Reconcile. Were it not for thefe felfifti Wf», how foonwouldall our rents be healed ? how foon^ould ali our wars be ended ? and ill our heart-burnings and maliciom op- pofitiunt be turned into ch^tritable confultat ions for an holy peace r Jf once men were carry cd above them f elves , they would meet in God theCenterof Unity. 4. Itisfcrwantof(Q\(-dQr\y^\ that wt undergo fo many dif~ appointments , and fuffrr fo mui h dtf^ uietment and vexatiun. Were eur wtlls more entirely fubjeSfed to the will of God, fo that his will were preferred before our own, wejhould Reft in hu will, and have no contradiHor) de fires to be dif appointed, and no mat- ter lejt for f elf -vexation. Had Uv no difeafe^ we fhouldfeel na fain : and it tsourkli-w'iWrebellingagainfl the ^'illof God tha[ is our dif cafe. Sclf-denyal removeth all the venome from our hearts : Perfecution, and poverty y and ftcknefs may touch our fiefhy hut the heart is fortified fo far 4s we have thu Grace. O how happily doth it quiet andcalm the mi»d , when things befall m that would even diflraSi a felfilh man I O happy foul , w)>ere God u ^\yiind*it\i ;^ Nothing .' There Duty , and Love, and The Preface. ( f oj ar ea\]^ and trouble and di{{rcfs is mthing -^ Thefe are not t/Mr matters »o^ •, Partly hecaitfe tve are above them , and far th becaufe they belong not to our care, but to his Providence. Let ui docHr Dntjandadhereto him, and let him difpofe of us at he '. fees meet. Who yvoftld much fear a Tyrant or any other enemy ■ t hat faw God and G lory , -which faith can fee ? Did we fee the glorious Throne of Chrifi, we Jhould be fo far from trembling ^.t the bar of Perfecutors , that we /Jjould fcarce fo much regard them as to anfrver them-^ the infinite Glory rvofildfopote/ttly divert \ our minds. As we fcarce hearken to our childrens impertinent ! babblings, ^X'hen we are taken up with great affairs -.^ fo if a Ty- rant talkjo lu if hanging or imprtfonment , we fiould fcarce I hearken to fuch trivial impertimncies , were Wf fo far above our " f elves, ai Faith and LovefJjould advance the foul. J have further /hewed you in the following Treatife, how feff- denyal difableth all Temptations ^ how it conduceth to all emi- nent works of Cha^y, but eJpeciaHy to the fecret works of the finccre : It ts of abfolute necejfitj to falvation : Jt is the thing that hypocrites are condemned for Vcant of : It is the wifdom of the foul, Ai bi ing the rnly w.-.j to our ownfecurity : And it is the hclinefs andjufliie of the fcul ( as it is conjunfl with the Love of God ) in that it rcflor. thto God his cw^ : The excellency of Grace ts maniftfled irilc\t-dcny:d. To do or fftfer fuch little things as lelt tsnot much again fl, is nothing : But to be Nothing in ourfclves, and God to be our All, and to ^.iofe \};i(h ourfirfi and llejftd End, this is the nature of Sanflificatlon. Alas, poor England, (and more thenEr\^\^nd^ even all the Chrifii.:n world) into Vchat ccnfufion and mtf cry hath ie\h(h- nc(s plunged thee ! Into how m^ny pieces art thou broken, becaufe that every hypocrite hath a Mr to he hu principle and end ^ and forfiikcs the true ZJniverful End I Ho^ *vain are our words to Rulers, to Sonlditrs, to Rich and Poor, ^hite we call upon them to Deny chemfelves / Andmufl \Vf lofe our labour ? and mufl ihe Nation lofe Its peace and hopes ? Js there no remedy , but ielEfhnQfsmufi undo all ? lffo,beitk^iowntoyM, the principal lofsjhall be your own-^ and infeekingjourfafety, liberty, health and gLry^youfhall lofe them all ^ and fall into mifery^ flavery anddifdatn. Df ;/;< your felves , er fave your felves »/;'en, and wi/i be refervingorfavtn^ jour felvesfrom htm. And thcng hjou may jtem to pro/ptr tn Icit- fecking waies , they mlltnJ, jiaJJ.r.rtlj tud, ,n jour confufion. You have feen of late yenr si** this Land, the Glory of Self-fetkers tHrncdtoJhame. But It: greater fliame thats out cf fight. The vcrd and work/ of Gcd l.uve turned you. If yet the Caufe and Church of Cod Jhall he Kcd^ feed, and your felves and your own afatrs preferred, and wen that JhuU not k tolerated to abufeyou , Jhall he Tohr^red to ahufe the fouls of men, and the Lord that made them ■ and if God mufl be denyed, becauje you wtllnotdcny yonrfdves, youfljatlbe denycdZ-jr Chrifi , tn your great extremity , when the remem- krance of thefe things Jhall be your torment. Hearken and Amend:, or prepare your anf-rver : for behold the fudfe ts at the door. * * THE THE . CONTENTS. Hap. I. of the N^tfireof fetft/hftefs , as opfo- (itetoGod-^ invadinghi^ prerogative irt ten particulars-^ p. I Chap. 2. EeafoMs of the Necejjitj of Self^ y der.jal, p.2I K Chap. 3. life I, A ^en^rat comflaint of the frcvalencjof felfpjnefs, p. 27 Chap. ^. The frevalertcy of felfjhmfs in all Relati- ons, P-35 Chap. 5. The power of felfjhnefs Hpn mensofimorts rn Reli- gion, P-40 Chap. 6. Mens great averjnefs to cofilj or trQublefom Duties , p. 43 Chap. 7. Mens tender nefs «f Self »'» cafes of any fuffering ^ p. 49 Chap. 8. The parfialhy of mens ^ndgement in 1 heir Own cafes, p. SO Chap. The Contents. Chap. 9. The great power and prevalency of felf tUfcovered ^ P-57 Chap. 10. ConfeElarles : i. Thi4evinceth the fall of man^and Original corrhftiott. 2. // tels hs what to expefl from mau , and gives ut the true fi Prognufttcl^ of a fairs , fe far as the will of man determineth them. 3. It warranteth a moderate incredulity andjealoufte of man. 4 . Jt calleth iu to he jealous of our f elves, P- 63 Chap. II. life 2. To try our f elf -deny al , Whether it be fm- cerCy P- 65 Chap. 12. E^^'ercije Sdf-denjal. Ten Cafes tn whichScK mufh be denjed, p. 68 Chap. 13. I. Selfijh Dijj>ofitions to be dtnjed : And i. Self- love, p. 72 Chap. 14. 2.^t\i-Q0T\Qt\\.Q^r\tkmufi be denyed, p. 76 Chap. 15. ':ic\{-\w\\\mufi bedtnyed — p. 87 Chap. 16. ^t\fi(h^Z^\or\s to be denyed — •. p. 97 Chap. 17. Self-imagination riyed, p. II2 Chap. 20. 3. Wanton talk^, Love-fongs , &C. to be denyed, p. 115 Chap. II. 4. jdleand worldly talk^to be denyed, p. 1 18, Chap. 22. 5. Falje Jlorles, Romances, and other idle tempting bookj — p. 126 Chap. 23. 6. yain fports and pafl-times to be denyed • p. 128 Chap. 24. 7. Vnin andftnful company to be denyed, P- 1 3 3 Chap. 25. %. P leafing accommodations, Houfes, Gardens, Hor -. fes,6cc. p. 135 Chap. 16. 9. Self-dcnyal in Apparel needful. P.i39 Chap. 27. 10. Self-denyal againji Eafe , and idltnefs , and Worldly peace, p. 146 Chap. 28. II. Delight in worldly Prtfptrity to be denyed, p. IS3 Chap. The Contents. Chap. 29. 12. Children an A Relations how H he denjed—^ P156 Chap. 30. 13. Revenpful pajfionj to he denjed^ P. J^3 C-hap. 31. 14. Vfelefs Hiftory and Ne^vs to be denjed^ p. 164 Chap .32. 15. Vnneccjfarf k»o\\' ledge and delight therein, to be denjed-^ — P- 167 Chap. 33. 16, Afa^iom defire of the fuccefs of our Own ofimonsy and the thriving of our own parties , itffffch , to be denyed —• p. 1 70 Chap. 34. 1 7. Carnal Liberty to be denyed. There it an Holy Liberty, which ncne wnjldeny : And a wicked Liberty which ncncmufide fire : And anindif^i^i^m Liberty: How far thu rnufi i>e denyed. P* ^75 Chap. 35. iS. Our N*Hive Co un trey md Habitations to be Aenyed, P. 183 Chap, 36. ig.BodUy Health and Eafe from pains, p. 185. Chap. 37. 20. Natural life to be denyed, P. ipo Chap. jS. Twenty Reaf ens to move m to deny our Lives , and. yield to violent or natural death with comfortable fubmiffion , vhen God reifuirethit, p. 1 95 Chap. 3 9, An anf\\>er tofuch Doubts as are raifed by the fears af death, p.220 Chap. 40. DireBicnstoprocMrea wUlmgnefsto die y p. zzz Chap. 41 . Self-denyal in point of Honour and Pride. And i . of climbing into dignities, or high places, p. 229 Chap. 42. 2. The Love and commendations of others^ to be de- nyed P'2,34 Chap. 43. 3. The Reputation of Wealth to be denyed p.236 Chap. 44. 4. Comelynefs and Beauty to be denyed. p. 2 3 7 Chap. 45. 5. Strength and Valour to be denyed P. 238 Chap. 46. 6. Wifdom and Learning to be denyed — ' p. 239 Chap. 47. 7. Reputation of Spiritual Gifts and Abilities t9 he denyed p. 240 Chap. 48. 8. The reputation of being Orthodox , how to be denyed • p. 246 (h) Chap. The Contents. Chap. 49. 9. The Reputation of Godihefj And Honefty , how to be dcnjed, p. 248 Chap. 50. 10. A renowned ferfet Hated 2iame to le dcnjed p. 256 Chap. 5 I . *S^ I . Whether (elf -dcnjalconftfi in renouncing fro- friety ? P. 267 Chap. 52. SUJ'- Whether it conftft in renouncing Marriage? p. 269 Chap. 53. ^^' Whether it lie tn folitude and renouncing fe- cular ^iff.irs ? P'ZJO Chap. 54. ,^^' Or in rcnouncwgfuhlick offices And Honours f p. 271 Chap. 55. ^^- Or in denying ottr Relations, ?• ^7? Chap. 56. ^^6. Whether ftlf-denyal require m to give more to C'jdlj Strangers , than to kindred that are ungodly ' Chap. 57. .0^7 • How vre mufi Love our neighbours as our [elves ? p. 276 Chap. 58. SL^- What pennance or f elf -revenge It requireth? Chap. 59. «2:_9. Muft all Pajpon he denyed? p. 279 Chap. 60. ^^^0. How far tnufi Wv deny our Reafon } p. 280 Chap. 6 I. .^i I. Hwfarniujt yfe be content with Gods af^ finning will ? &c. p. 28 1 Chap. 62. ^i-. A/ay God be finally loved as our felicity and portion, for ourf elves ? p. 282 Chap. 63. Motives to fi If-denyal : i. Silfijhnefsis the grand Jdclatrj, p. 28 s. Chap. 64. 2. Jts the enemy of all Moral good^ p. 288 Chap. 65 . I. Jts contrary to the fiate of holinefs and happinefs, p. 29$ Chap. 66. ^. Stlf'feeki»g ts felf-lofing : Self -den jal is our fafety, p. 297 Chap. 67. 5. Jt St he powerful tnrn^y of all Ordinances, p.302 Chap. 68. 6k /;/ the tncmy of fill Societies, and Rclati$ns, tnd i^ramcn gcvd^ p. 3 08 Chap* The Contents. ehap. 69. J. It corrupeth Mddtbafeth nUthat it difpofeth 0/, p. 3 16 ehap. 70. 8. DfwjfSelf, orjoW^nideMjChnJt, p. 319 Ghap. 71. 9. The k\{{ih deal "^orfe^^itbGodthenmth the D*~ vi/, p. 321 ehap. 72. Its the heaviefi fU^Me to be left to tttr Jf elves ^ p. 323 Chap. 7 3 . Ten BireUions to get Sttf-denyAl, p. 3 25 The Ctnclujien, P- 3 3 7 ^ a ) Errata. Errata. PAge 47. line 35. for Mr, read no! : p. 59. 1. 34. r. wAtch : p. 77. 1. 8. 1. vhjt y$u hoid : p. 7^. 4- 1. r w^» art : p« 1 10. I. 50. r, « ;«« ; p. J41 1. 18. r. »•.«'«; p 148- 1 1*1. r. iidviim:r^t j 8c 1. n. for ftlvn r. j?f]7; : p. 164. 1- i?- r- ^f*^^ '• p 1 *$• 1. **«f. r. r»ig*ng : p. 181 1. IX. for the r. f/;.zr : p. zjo 1. 15. r if »t aaj : p. 131. 1 9 r loweji plstt : p. 236. 1. 17 r fctfr 0/ Chrijl : 1. 11. for N$t r. Nor : p 237. 1 15. for to i.fe : p. 13!. 1. 50 r. thtm than their '. p 141. 1 *;*«r : p. 31^. 1. 16 (or do r. to : p. 318. 1. 11. r. of our : p 329- 1. 10. r, vpurmin: \.is. r. ihat caufeth : p 3 3 1 . 1 1 5. fo"" "toft r mufl : p.3 3 < . 1. 1 8 for thifc r. th$ft. Lu K 1 Luke 9.23,24. And he /aid to them all^ If any man will come after we, let him deny hhnjelf^ and take up his Crofs daily and follow me : F9r whofde 4// creatures in ordtr to God^^OT hu Pleafure and Glory.So that it was the work of man to do hisMakcrs wil&he was to ufe nothing but with this intention. But when man was fain from God to himfelf ^ he afterwards ufed all things for himfelf, even his carnal felf^ and all that he poffefTcd was become the provilionand fuel of his iufts ; and fo the whole creation which he was capable of ufing, was abu- fcd by him to this low and /i-//^)^ end^ as if all things had been made but for his delight rnd will. But when man is hvon^hiio Dinyhinifelf^ht'u brought to tefi«re the Creatures to their/orwrr «/f , and not to facrifice them CO his flefhlymind ; fo that all that he hath and ufeth in the world, i$ ufed to another end ( fofaras hedenyeth himfelf) then >.>ci^ what Selfijlnefs and Self-dcnjal are 5 at the Koet, then formerly it was ; even for God and not himfelf. 3. In the ftate of Innocency, though man bad naturally an averfnefs from death and bodily pains, as being natural evils, and had a dcfire of the welfare even of thefleflfi it felf ; yet as his body was fubjed to his foul, and his fenfes to his Reafon,fo his bodily eafe and welfare was to be e(^eemed and dedred and fought, but in a due fnbordination to his fpiritual wellfarc, and efpecially to his Makers Will. So that though he was to value his Life, yet he was much more to value his everlafting life, and the pleafure and Glory of his Lord. But now when man is fain from God to Himfelf, his Life and earthly felicity is the fweeteft and the dcareft thing to him that is. So that he preferreth it before the Plealing of God and everlafting life : And therefore he feeketh it more, and holdeth it fader as long as he can, and parteth with it more unwilling- ly. As Innocent Nature had an appetite to the objeds of fenfc ; but corrupted nature hath an enraged^ greedy ^rebellious and inor' din4te appetite to them : (o Innocent nature had a love to this natural earthly life and the comforts of it : but corrupted Naturt hath fuch an inordinate Uve to them', as that all thing elfe are made but fubordinateto them , and fwallowed up in this gulf : even God himfelf is fo far loved as he befriendeth thefe our carnal end$> and furthercth our earthly profperity and life. But when men are brought to Deny themfelvts^ they are in their racafurej reftored to their firft elteem of Life and all the profperity and earthly comforts of life. Nowthey have learn* cd fo to love them as to love God better j and fo to value them as to prefer everlaHing life before them; and fo to hold them and feek their prefervation as to refign them to the will of God, and to lay them down when we cannot hold them with his Love, and to choofe death in order to life everlafling , Yxt- fore that life which would deprive us of it. And this is the prin- cipal inftance offelf-denyalwhkh Chrift giveth us here in the Tezt.as it is recited is by alt the three Erangeliils that recite thefe words. [[ He that faveth hu life /hall lojt it, &c. Andwhat /hal/ it profit a man to mn all the Vcerld and lofe his foul? '] By thefe inftances it appears, that by felf-denyal Cbn{k doth mean afct- ting fo light by all the world , and by our own lives , and B 3 confequemly Whdt Seffifhnefs and Self-denUl Are ^ Mt the Rc$t, confequcnily, our carnal Conwnt in tbcfe^it tobe wjllmg and Refolved topirt withihemall, raiher then with him andtvcr- lafting life : cvenasy^^r4/>4w wai bound lo love his for\ Jfaac ^ but yet fo to prefer the Love and Will of God, a$ to be able to fact i Bee hit Ton at Gods Command. And the Lord Jefus himfeif was the livelyefl Pattern to us of thisSelr-dcnialihatcver the world faw ; Indeed his whole hfc was a continued pradice of ir. And it hath oft convinced roe that it \t a fpccial part of our Sandifkation, when I have con- fidcred hpw abundantly the Lord bath excrcifed himfeif in it for tiur example. For as it is defpcratc to think with the Seci- nians thit he did it only for our Example ; fo ic is alfo a defperace Error of others, co think that ic was only for fatisfadion to God, and not at all for our Example. Many do give up them- felves to FUp-.'fhdftng, upon a inifconceit that Chrift did therc- foredeny hikflcni, to pur chafe them a hberty toplcafe theiru As in bis Fading and Temptitioos, and his fuffenrgs by the re- proach and ingratitude of men, and the outward Poverty and Meannefs of his condition, the Lord was plcafed to deny him- feif •, fo efpccially in his laft Paflion and death. As I have (hew- ed clYewhere, he loved bis natural life and peace*, and there- fore inmanifeflationof thac< he prayeth. Father, if it be thy lyill^let this Cup fafsfrom m« : Bur yet when it came to the com- parative praAical Ad, he proceeded to choofe his Fathers Will with dcaib, rather then life without it, and therefore faith, \Not mj Will ( that is, my firoplc love of life) but thy mil be done. ] In which very words he raanifefteth another tvill of his own, be- fidcs ihar,which he confenteth fhall not be done, and (heweth chat he prefered the pleafing of bis Father in the Redemption of the world, before his own life. And thus in their mcafurc he caufeth all his Members to do : fo that life, and all the comforts of ]ife,arc not fo dear to them as the love of God and everlading life. 4. When God had created man, he was prefently the Omrer of bim, and man underi^ood this that he was God's, and not h^s evrn. And he was not to claim a 'Trofriety in himfeif, nor to be affeded to himfeif as his own^ nor to live as bis oven , but as His that made him. Bac Whiif Selfiflfftcfs and Self-denial Are 5 dt the Rgot, But when he fell from God,hc arrogated pradically ('though notionally he may deny it j a propriety in himfclf, and ufech bimfclf accordingly. And whca Chrift bringeth tnen to deny themfidves, they ceafe to be their ow« in their conceits anymore : Then they refign therafelves wholly to God as being wholly his. They know they are his, both by the right of Creation and of Redemption : And therefore arc to be difpofcd of by him, andto glorifie him in l>$Jy and fpirit which are his, I Cov. 6. 1 9, 20. Rom. 1 4 9. To be thus heartily devoted to God as his own, is the form of Sanflification ; and to live as God'f own, is the truly Holy life. 5, As man in Innocency did know that he was not his ow»; fo he knew that nothing that he nad was his own ^ but that, he was the Steward of his Creator, for whom he was to ufe them , and to whom he was accountable. But when he was fallen from God to himfelf, though he had loll the Right of a Servant , yet he grafpeth at the Creature , asif he had the Right of a Lord : He now takes his Goods , his Lands, his Money to be his o»« : and therefore he thinks he may ufe them for hinafelf,and give God only forae fmall Contri- bution.left he fliould difturb hisPoffeirion.-he faith as the impioas ones, Pfat. 1 2. 4. Onr lips are tttr otvn ; v>ho is Lord over »s f J Though all of them know fpcculatively that all is Gods, ycc practically they take it and ufe it as their own . But when Grace teacbcth them to deny themfelves,it ftrippeth them naked of all that they feemcd Proprietors o^ and maketh themconfefs that nothing is their oww, but all is Gods -^ and to God they do devote it, and ufe it for him,and give him his own : which the firft Chriftians fignified by felling all, and laying at the Apoftles feet. And therefore he askethGod what he (hall do with ii.and how he (hill ufe it;ar.d if Gqd take it from him, he can blefs the name of the Lord with Job, hb i . 2 1 . as knowing he taketh but hiso>r»: andean fay with £ A*, It is the Lord ^ let him do T»hat feemeth him lood, i. Sam. 3.18, He knows that God may dowithhisownashe liJi.Miz.20.i$. and that he can have no- thing but of /j/j bounty i and therefore thit it is his Mercy that leavcth him any thing • bat it were no wrong to him ifne took away all. And thus he underflandctb that he is but a Steward, 8 ff'fjdt Selfijhnefs and Self-dentAl are •, at the Rfiot, Steward ,aad therefore muft ufciil that he hath for him that he received it from. If he have Children, his dcfire is to know which way they may be moltferviceable to God: and to that he will devote them. If be have Wealth.or Honor, and Power among men, his care i$ to know which way he may employ them for his Mailers ufe, and fo he will imploy them, if he have Wit and Learning,his care it to ferve God by if. If he have flrength and time, he is thinking which way to improve [hem for his Lord. And if vain Companions, or the World, or flcfhiy De- lights would draw him to lay them out for them, he remembers that this were to wafte hisMaftcrs flock upon his enemies. So chat though the fanfiified man bath all things, yet he knows thac he hath nothing. All things are bis as Gods Steward : buc nothing is properly and ultimately his tfjr». All things are his for God; but nothing is />i\f for his Carnal-felf, nor ultimately for his perfonal or natural fclf Upon this ground he gives the Devil, the World , and the Fleih a Denyal , when they would have his Time.his Tongue, his Wit, his Wealth.or any thing that he pofTefTcth : be telleth ihem[Tltej are none of mine^ but Goclsx I received thew^anel Imnfi be account Able for them. I had them not ' from jou, and therefore I may not ufe them for you : Imufi give to Cod the things that are God*j : that vhich is joars I will readily yield jou. fujlice reejuireth that every one have his own. ] And thus Self denial doth takeoff the fandificd from giving that which is God's unto themfelves. Objed. Mut do rte not lawfully ufe his Mercies for cur ft Ives ? Is not our Meat ^ and Drink ^ and C baths ^andHoufes^ and Goods cur 0wn, and may we not ufe them for ourfelves } Anfw. Improperly they are oar own : fo far our own , as that our Fellow fervants may not take them from us without our Lords confent : as every fervant may have a peculiar ftock en- trnflcd in his hands. Or may have his tools to do his work with , which indeed are bis Matters ^ but are his to ufe. But as to a ftrid Propriety they are none of ours, but God is the only Proprie- tary of the world. And for the ufe of them, it may be for our fel ves in fubor- dinatioo to God, buc never ultimately for our fclves. We may . notnreoneCreacorc, butuUimacdy and principally for God. When what Selfjhne[s and Self- den jd arts ^^ the Rm, When we eat or drink, we muft never make the pleafing of our Appetite our end , but tnuft do it to flrengthen, and chear, and fie our felves for the fervice of God ; and therefore we muft firfi: ask God, and not our Appetice, what, and how much we muft eic and drink: And we muft no further plcafe our Appetite, then thepleaiingof itdoth fit us for the fervice of God. It is the exprefs Command, i^or. 10.31. [_ fvhether ye eat or drinl^ er rrhat everje do^ do all to the Glory of God. ] You may not wear your Cloathsmcerly and ultimately for your bodies , bu: only to fit your bodies for Gods fervice: and therefore you muft advife with his Word, and with your end, what you (hould puc on You may not provide a houfe to dwell in, nor Priends, nor Riches, nor any thing elfe for the pleafing of your flcdi, as your ultimaccend, but for the fervice of your Lord. Foryoumuft pfit on the Lord Jtfus Cbrifi^ and make noprovifioH for the fiejh to fulfill the luffs thereof, Rom. i .3 . 1 4. 6. As man had his Being and well-being from God, fo is ic God only that can preferve and continttt them. Innocent man un- derftoodthis, and therefore lived in a Dcpendance upon God; looking to his hand for the fupply of his wants, and cafting all his care upon him, and trufting him wholly with himfclf ,and all, and not diftra Aing his own mind with cares and diftruftful fears, bnt quieted and contented his mind in the Wifdom , Goodnefs , and All-fufficicncy of God. But when man was fallen to himfelf from God, he defired prc- fently to have his portion or ftock in bis oww hands , and grew diftruftful of God,and began to look upon himfelf as his oyrn pre- ferver-^ (in a great meafure) and therefore he fell to carking and caring for himfelf, and to ftudious contrivances for his own pre- fervation and fupplics. He fearched every Creature for himfelf, and laboured to find in it fome good for himfelf, as if the care of himfelf had been wholly dirolved on himfelf. I hdvc been as much troubled to underftandthat Text in C?f».3 22.asany one almoft in the Bible, being forreA'hatUQfati>fied with fotrcordi- nary expofitions- and yet it is too hard for me. but this fecms to mctherooft probable Interpretation • that in his eftate of inno- cency z^^^/iw was as a Child in his Fathers houfe, that was only toftudy to pleafe his Father, and to do the work that be com- manded him, but not to take any thought or care for himfelf; C for lo Whdt Selfilhnejs and Self deifjul Are •, dt the E$ot, for while he was obedient, it was his lathers pir: to preferve him and provide for him, to keep off death and danger, and fupply til his wants. And therefore though man had the/^fw/r; or power of knowing more perfcd then we have now, yet he did not need to trouble himfelf about thefe matters of Seif, becaufc they belonged to God • and confcquently had not the dtlual coHjidcrAtlon of k^o'fcled^^e of them : for ihit would have been bur a vam and troublefbrae knowledge and confideration to h'.m : For I hough the knowledge of all ih\np Necf^arj to be known^waspartofhts petfeftion , yet the aElual kr.owledge of many ih'wgs unnecefarj and vexatious or tempting, may be part of a mans infelicity and mifery. And To he thatincreaftth knovfltdge increafeth forrorp^ Eccl i .i8. As man that foreknow- eth his own death, is through the fear of it all hii life time fub- jeft to bondage, Hf^. 2.15. and the fear is more grievous then the deathii felf; when a heart that knowcth not his de.ith is freed from thofe fears. Indeed in our fain ertate there is fomc ufc for more of this kind of knowledge then before- But in inno^ cency man needed only to know his maker, and his will and works, and the creature gs his utenfils, and the glafs in which he was to be feen, and to fear with moderation the death which he had threatned , meerly as threatned hj him. But by the temptation of Satan , man grew defirous to be pall a child, at his Fathers finding , arid under his care , and would take- care and thought for himfelf and know what ft-^j food or evif for himfelf tiiio the nnuT&\ man; and fo far turned his eye to the creature to ftudy it for himfelf^ when he fhould have lludicd God in it : and to fearch after _^oo^ And evil to him- felf in it, which he fhould have fearched after the attributes of God in it, and daily gazed with holy love and admiration up- on his blcfTed face that fhined in this glafs : and fo he would . ufe the creature diredfy for himftlf , which he (hould have ufed only for Gods fervice. And thus I conceive man did indeed by his fall attain to much more a^ual knowledge as to the num- ber of objcds then he had before : which knowledge was in- deed in it felf confidercd Phyfically good, but not Good to him as any part of his felicity , or his vertue, but rather by participatioQ his (in and mifery , as being unfuitable to his con- dition. It waibectcr with him when wc heko«w 0»t God, and what Selfijhnefs and Self- den) d Arc 5 at the Root, 1 1 and all things in God as they conduced to the Love and Ser- vice of God, and were fuitable to his (late , then when he tur- ned hisraind from God, and fell 10 ftudy the creature in it (elf, and for himfelfjas Good or Evil to himfelfjand fo loft him- felf andhisundcrftandingin a crowd of unneceffary and mif- Vik'i objc«Ss : Like a foolifh Patient that having a moft judi- cious and faithfull Phyfitiaii that will take care of his health, and provide him the bcl\ and fafeft remedies, doth grow to an eager defire to be acquainted bimfelf with the nature of each medicine and to be skiifull in ' he cureof his own difeafe,that he may truO: his Phyfitiannolon ;er, but may be his own Phyfitian : and therforehearknethto a feducer that tells him l^The Plajfitian doth butkec^ thee in igftoraKce Je(i thou p}9Hld(l be as mfe as he^ and able to cure or preferve thyfelf: hearken to me, anA 1 ffill teach thee to k^ow all thefe things thjfelf , and fo thou maifl take careof tbj felf.'] So man waifeducedby Satan to withdraw himfclftrom the fatherly care of God, by a defire himfelftoht wife for himfdf'm the knowledge of all that in the creature which might be direfvly ^00^ o' evil to himfelf^ (o taking on him- /i//the workof GoJ, andcaflingoff the work that God bad fcthim, and withdrawing hmfeh' fro n his nec:flary dependence on his Maker. And accordingly much of ^hi$ felfi/h knovrledge of the creature he did attain: buc w.th the wo^ull lofs of the Divine knowledge of the creature,and of the filial foul-cootencing know- ledge of God '• yea and o' himfelf, asin hisduefubordinstion to God. This teems the feRCc of this text, and this is the cafe of fain mankind. Naturally now every man would fain have bis fafety and Comforts in his own hand. He thinks them not fo fure aud well in the hand of God: O what would acarnil man givethat he had but his/f/find /^M/f^inhis^wwhand, and might keep them as long as he faw good 1 When he is poor, he had rnthcr ic were in/7«hand to fupply his wants, ihzn '\r\ C oi s ; for he 'hirks it would go better with him. When he i« fck. he had farrather it were in his oww hand to cure him, then in God-f, for then he (honld be fureofit. If he be in any ftraic, he cmn'.t be con- tent with a bare promife for his deliverance ; buc unlefshe fee fome probability in the means, and work , and unlcl. he beac- C2 quaint- 1 2 what Selfijhnefs and Self-denjal are •, at the Rdot, quainted with the particular way by which be muft be delivered hci$not fatisfied : for he cannot truft God, fo wellas himfcl'. Is not this the cafe ofall you that are cnrnal ? Would you not think your cafe much fafer and better if it were in your own hands, then you do now it is in Gods ' What would you not give, that you were but as able to give eafe, and health and wealth, and honour, and life to your felve», as God is! Hence it is that you fo anxioufly contrive for your lelvcs, and trouble your felves with neeedlefs cares; becaufe you dare not trull God, but think youare fain to your own care and finding. You think your felves quite undone when you have nothing lefc you but God and his Promife to truft upon , and when you fee nothing in your felves and the creature to fupport you. And thus are all men fain from Ctd to thtmfihes. But Sandificationttacheth men that ftlf-dtnyal which ac- cording to its meafurCjdoth heal them of this dileifc. Though fotne adual knowledge of good and evil, and fome care of our natural [elves be now become a neceffary duty, as fuitcd to our lapfed flate, which yet had never been but through fin : Yet that which is /;«/>, and the way f4 narrow $ hat leads to life, and few there be that find if, or that therighteotu are fcarctly faved^ As all the Scripture is now for Holmefs, and againU Prophanefs, Ungodlinefs,ind Senfualty ; if fe/fh^d the framing of it,it (hould all be changed, and it (hould at leaft fpeik peace to flefhiy-roinded men : All thofe true and dreadful pafT'ges that (peak fire and brimflone againft the unfandified, and threatned everlafling torments, Oiould be rafed out ; ar d you (hall find no talk of ^4w»»4no« in the Scripture for fuch as they ; no talk of the worm that never dyeth, or the fire that u never qHrnched^ or of [_ Depart from me all ye workers sf ini- <]nitj] J k^ow ycH Kot I or thai [the way of the ungodly fhall perijh~\ or that ^God doth laugh at them ^ becaufe he feet h that what Selfilhnefs and Self- deny al are ^ at the Keet, 1 7 thtir dAj is coming ] Abundance of the Bible would be wiped oat, if Cirnaly?// had but the altering of ic : Nay it would be quite made new, and made a contrary thing ; the Articles of our Creed would be changed : the Pecitions of our Rule for Prayer would be moft altered -.everyone of the ten Coramandementi wou f^^f/ But when Sandification hath taught men to deny themfelve. hey fee then that they ,re vile and m.ferable flnners. ITCh themfelves for althe,r abominations, andarebafe.n their owS eyes, and humble themfelves before the Lord and »!?», themfelves in duft and afhes, and fay. To tu h.ln^th tZ .ndccnfHficnoff.ce, Noturtou.0 Lord, not unto us Zt, thy Name give the glory, Pfal. 1 1 5 . i . Dan. 978 The h I jdfdcnpng foul dcfireth no glory and honour, but what m«v conduce to the glory and honour of his Lord : His heart rif/rh aga.nabafe flattering worldlings, that would rob God and cive the honour to him : nor can they do him a greater difplealure then to afcr.be that to him that belongeth only to God or tobringto him or any creature, his Makers due. If God Kp frT^^^^n!'^" ^'?^!'^ " honoured,if he be never fo low : If ^od be di(honQared,he is troubled,andliiiown honour will QOC iJ eafons ef the Neceflity ef Self-denjai to falvation, 2 1 not make him reparation. Asheliveth hirafeif to the glory of God, and doth all that he doth in the world to that end ^ (0 would he have all others do fo to : And if God bemoftho- noured-by his difgrace and (hame, he can fubmit. And thus I have (hewed you the true Nature both of /elfi/h- nefjsindof felfJenjdl. But obferve that I defcribe it as it is in it felf : but yet there is coo much fclfifhnefs in the beft, which may hinder the fulnafs of thefe effeds. But ftlf-denjal is pre- dominant in all the fandified, though it be not perfcd. C H A P. I I. Reafons of the Neceflity of felfJertyal tp falvathv. III. A Nd now you have feen the true Defcription of feif- x\ denyal, and I hope, if you have ftudyed it, you know what it is that is required ; 1 (hall next (hew you fome of the Reafons of its Neceflity, and prove it to you beyond dif- pute that it is no indifferent thing, nor the high attainment of fome few of the Saints, but a thing that all muft have that will befavcd, beingof thevery efTenceof holinefsit felf • fothac it is as poflible to live without life, as to be Holy without feif- dcnyal • and as poflible t^ be faved whether God will or no, as to be faved mihout felf-t^enj/ai in a predominant degree. And if any of ^ou think ftrange that falvation (hould be laid on fo high a duty, and that no man can be a true Difciple that deny- cthnothimfelf, eventotheforfakingof his Life, and all, when God requireth it, 1 (hall (hew you that Keafon that (hould cafily fatjsfieyou. ■, Reaf. I. Till a man Deny himfelf ^ he dettyeth God, and doth not indeed believe in him, and love him, and uke him to be his God. And I hope you will grant that nomsncanbe faved that believes not in God, norLovechhim, nor rakes hira for his God : He that will dtn\ God and yet think ro be {i\c6, muft think robe faved in defpight of God. The firft Article of our faith, and of our Baptifmal Chriftian Covenant, i«; to Be- lieve in God the Father, and take him for our God, and give D 3 up 2 2 Reaferts of the Ncccflicy of Self-dcnjAl to falvation. up our felves to be his people. But this no man can do without fctf-denyal. lor by all that I have faidin rhcdefcriptionof ir, ^oumay fee that /f/^yJ«f/jtismoftconrrary to God, and would rob b'.m of all hn high Prerogatives, and God (hould bene G(^d, i*^ \V.t felfipj finncr had his will : and he doth not heartily confcj.c that helhallbeGodto him. I haveformerly told you ihar/?// isthe Godof wicked men, or the worlds great Idol : And tha: the inordinate Love of Pleafure, Profits and Honour, in Trinity, is all but this fe If love in Unity ;, and that in the Malignant Trinity of Gods enetBies , the flefh is the firO and foundation, the world the fecond, and the Devil the third .- Every man IS an Idolater fo far as he is fclHdi. God i$ not a bare name: He that takes away bis ElTcnce or Attributes and Pre- rogitives, and yet thinks he believcih inhrm,bccanfchtleaveth him his Name and Titles, doth as bad as they that fet up an Image, and worrtiip thatinfteadof God, or that worfhip the Sun or Moon as Gods, becaufe they fomewhat reprcfent bis Glory : for fure a bare Name hath as little fubRance as an Im?gc •, ranch lefs can you fay it hath more then the Sun. Now felfifh ungodly raen do all of them rob God, and give his ho- nour and prerogat: ;es to ihemfelres, and put him off with empty Titles : They call him their God, but will not have him for their End, their Portion and Vclicity, nor give bira the Orongeft Love of their hearts : They will not take him as their Abfolutc Owner, and devote tbemfelvcs and all they havt to him, and ftand with a willing mind to his Difpofe. They will not take him for their Soveraign, and be Ruled by him, nor deny [hemfelves for him, nor feek his honour and intcreft above their own. They call him their Father, but deny him his ho- nour; and their Mafter, but give him not his fear, Mai. 1.6: They depend not on his hand, and livenot by hisLaw, and to his Glory ^ and therefore they do not take him for their God. And can you cxpeft that God fliould favethofe that deny him and would dethrone him ? that is, his very enemies. Reaf. 2. Yea more then fo •, God mil not fave thofe that make theniftlves their ovn ^ods, when they have rejeSfed him. But all thefc unfanftified felf/h men, do make themfelves their own gods : for in all the ten particulari before mentioned, they take CO Reafons of the Neceflicy of, Self-deny al to [alvathn, 2 3 to themlielvcs the Prerogatives of -God. i. They would betheir orv ft End ind\oo)ii. no further. 2. They »/ fl>r», and live as their own^ and not as thofe that are none of their own. 5. They would have the Creatures to be their Own , and ufe them as their Own.indnotasGod'f. 6. They rouft care for themfelves, and (hift for themfelves, and dare not truft themfelves wholly upon God. 7. They would dilpofe of themfelves and their own con- ditions, and of all things elfc. 8. They would Rule themfelves, and be from under the Laws and Government of God. 9. They would be the Rulers of all others, and have all men do their wills. 10. And they would be honoured and admired by all,and have the praife alcribed to them. And if all this be roc to fet up themfelves as Gods or Idols in the world, I know not what is. Certainly God is fo far from having a thought of faving fuch vile Idolaters fin this Condition) that they are the princi- pal objeds of his high difpleafure, and the fairelt Marks for his Jufticeto fhooiat .* and hcis engaged to pull them down and tread them into hell .• (hould God lland by and fee a compiny of rebellious finners fit down in his Throne, or ufurp his Soveraign- ty and Divine Prerogatives, and let them a'one, yea and ad- vance them to his allhe brought low. And what higher /f//-fAr<«/Mri(?« can there be, then to make our felvesas godstoourfelves? And there- fore who fliould be brought lower then fuch ? Rtaf. 3 . No man tan be a. Chrifiian that takes not Chrifi for hii Lord and Saviour : But no man without thia felf denjal can take Chrifi for hus Lord and Saviour : and therefore no man without felt-denyal can be a Chrirtian, and fobefaved. He that makes himfelf his £W, cannot- make ChriftasChrift his way : for Chrift is the way to the Father^ and not to Carnd- felf' Nay the bufinefs that Chrift came upon into the woi Id, was to pull down and fubdue this fdf. Moreover whoever taketh Chrift for his Saviour, muft know from what it is that he muft fave him j and that is principally from felf: And no man can 24 R(^[ons cf r^rNeccfsity */ Selfdenjalto fahathn, can lake Cbrift for bis Saviour that rcnounceth not /r(^.co»^- ^rtce, and ii not willing to be faved from the Idolatry of felf- (xaltation. No man can take Chrift for his Maftcr or Teacher, that comes not into his fchool as a little child, renouncing the guidance of Carnal- fclf^ and fenfiblc of hit need of an hea- venly Teacher. No man can take Cihrilt for his King and Lord, andgiteuphimfelf to hiraashisown and as hisSubjed, that hath not learned to deny that ftlf that daimes propriety and Ibveraignty inhisftead. There js no Antichrift nor faife Chrift that ever was in the world, that doth more tnuly oppofe Chrift, and refift him in all the parts of his office, then Carnal /r//. It is this that will not ftoop to his llighteoufnefs, or to his Gui- dance, and to his teaching and holy Government. Stlf'\i the falje Chri^ or Saviour of the world, as wellas the/w//^ 6'o<^. And therefore there can be no falvation, where felf is not deny- cd and taken down. Re a f. Of. He that believeth not in the Holy Ghoft , anc^takcth him not for hu San^lifier^ cannot be a true (^hriflian or bi faved. Bnt no manvfithoHt thii ftlf-denjal believeth in the Holy Ghofi^ and taketh him for his San^ifier : And therefore without this Self denjal no man can be a true ChriUian or be faved. The very nature of fandification confifteth in the turning a man from himfelf to God : in deftroying felfpjnefs^ and de- voting the foul to God by Chrift. And therefore it is paft difputc, that none but the felf-denying are fandified : and therefore none but they do truly take the Holy Ghoft for their Sandifier, and truly believe in him. So far as men are in Love with the di- feafe, its certain they will notufethe Phyfitian. Reaf. 5. NomanuatrutChrifiian and in a fiatt of f ah a- tion^ that denyeth, renounceth or rejedeth the word tf God. But all men that have bo: felf-denyal ( that hear the word of God ) do renounce, deny it or rcjeA it : and therefore no man without felf dcnyal is a true Chriftian or can be faved. In the Scriptures It IS that we have eternal life : its they that mnft maks k4 rvife to falvation : the man that will be blejfed,n\u^ meditate in them day and nighty Pfal. 1.3. And it is not the hearers but the Doers cf them that are blejfed. But nothing is more clear, then that the voice of Scripture calleth aloud on all men to deny themfeivcs; and Reafm of the Neceffity ef Setf-denyalto falvatm. 25 andtbat thefcopeof iris to cry down/f//, and fee up God in Jefus Chr.ft. Ir is the very drifc and meaning of it from end to endtota.ie down ft If, and abafe men in their own eyes, and bring them home to God from whom they are revolted. Reaf. 6. No man can be a ChnfUanorbefavedrnthetttfaving' Grace. But no roan without felf-denjal hath faving Grace. For it is the nature of every Grace to carry man fr om himfe If 10 God by Chrifl-. Ic is the wotk o( godly forrow to humble proud man, and break the heart of cmrnalfflf. It is the work of faith, for ^ felf-denjini foul to pafs out for hope and life to Chrift. Ic is the workofJLot'f to carry us quite above onrftlves to that infinite goodnefs which we love : It is the nature o^holj fear to confefs our guilt and infufRcicncy,and to fufpec^ our felves,and dread the fruit of our own waycs. Confidence doth bottom ui upon God, and Hope it felf doth imply a Derpairirgin our felves. Thankfulnefs doth pay the homage to bim that hath laved us from our felves. And every grace htih felf- deny a i as half its very life or foul. And therefore it iscertain that no man hath any more grace then he hd.thf elf- denial. Reaf. 7. Thej that rejeEi the Mtniftry and the fruit of all the Ordinances of God, are not true Chrifiians, nor cannot hefavcd: Kuc fodoall among us that have noifelf-denjaL Fortheufe of the Miniftry is to call home finners from themfelves to God. The ufe of every Ordinanee of God, is ro get or keep down carnal-felf and exalt the Lord. Confeffionxi nothing but felf- ahafmg' and he mu ft «»/]?/>, that will hive the faithful I and juft God to forgive him : for he thatcovereth his ftnfballnot frefper^ i John i . 9. Prev. 28. 1 3 . Trajer ii a confeilion of our own eraptineff, infufficiency and unworthinefs, and a flying from our felves for help unto another. In Baptifm wc coroe as condemned prifoners for a pardon, as it were with ropes about our neck?, and ftrip our felves of the rags of our filthinefs. that by the blood of the lamb we may be wafhed from our b!ood,and our fins may be buried as in the depth of the Sea. In the Lords .y^^ffy we renew the fame Covenant, and receive the fame re- newed pardon ; andftillfly from ottr felves to Chrifl: for life- and renounce our f ftore of Chr ftians among us : If Chrift would have left out biic this one point q{ felf-denyal from his Laws and conditions of falvation , what abundance of Difciples would he have ha *n the world ? and how many millions might have come to heaven, ihatnowmuft befhutout? It is this point that hindereth all forts of Heathens and In'idels from being Chri- ftians. The Jews will believe in no Chrift bur one that will reftore their Temple and outward glory, and m.ike them great and Rulers of the world : and therefore they will not be the fervants of that Chrift that calleth thtrotoihc contempt of all thefc things, and of life it felf lor the hopes of an invifible Kingdom. The Mahometans hid rather believe in Mahomet that giveth them leave to pleafe their luit, then in Chnft that E 2 cailech a 8 AgintVAL ccmflamt of the PrcvaUncj of Selffhnefs. ralltth them co moniticacion and (elf-dcnyal, jnd tdis ibcni of nothing but fuffcrirg and patience, duty and diligence, till they come into another world : The idolatrous Heathens abhor Chnllianity when they hear how much they muft do and fuffer, and all for a reward in theiife tocome.Itsan informing inftarce that Pet. Adafitu gives ui in hi« Indian Hiliory of the firft King of Ccngoih^i wasbnpti2ed: He quickly received the Articles of I aitb, & the form of Worfiiipjfiaheoutfide and cheaper ,ptrt Qf Religion •, and fo did many of his Nobles and followers : But when he was called to confeflion, and underftood that he muft leave his gluttony,and drunkennef<,and whoredom, and oppref- fion , and inordinate pleafures, he would be a Chriflian no more •, bis Nobles perfwadirg him, that the forfaking of ail this roirtb^andpleafurc, and d-eights of the fielh, and taking up fo ftrid a iifc , was too dear a price to pay for the hopes of a life to come, and it was better keep the pleafure they had, and put another life to the venture : And thus Chriftianity had been quickly banifhed that Kingdom again, if it had not taken deeper rooting in his Son and Heir Alphonfns^ and made him ven- ture his Crown and Life for the fake of Chrift . And thus is it at theheart with the moft, even of Baptized perfons, and thofe that take themfclves to be Chriftians : Becaufe it is the Religion of theConntrey, and they are taught that there is no falvition without it, they vill be baptized,and be called Cbriiftians, and fay their Prayers, and come to Church, and fay they believe in God the Father, Son and Holy Ghoft, and they will go as far with you in Religion as they can without denjing thtrnfelver. butfor thereft, which is the life and truth of Chriftianity, they will not underi>andit,or believe that it isof fuchiieccflity:God forbid fay they, that none fhould be Chriftians and faved but thofe ih^itthm deny tkemfelvts, And x.&\^t up their crofs andfor- fake all they have, and accepr not Life it felf from Chrift: They fay they believe in Chrift,and yet they fay , God forbid his word fhould be true ■ or God forbid we ftiould bd'cve Chrift that hath fpoken this in theGofpellSce what kind of Chrifti;in$ multi- tudes arc I Every man and woman on earthy that take themftlves fw tmt Chriflians^ and jet do not deny themfelvej, even life and Age^feral comfUint of the Pre valency ef Seififhfjefs, 29 aU for the fake of Chrifl and the hope of everUfiing i^^^Ji *'^f meer fe/ftieceivers^ and no true Chri^ians at all. He that rpill fave hu life^ faith Chrifl ^jhaU lofe it \ that is. He that in his coming to Chrilt, and Corenancing with hira, will put in an excep:ion for the faving of his Lite, and will forfake all for Chrift if he be put to ic , except Life it felf, xhis man is no trueDifcipleof Chrift, and (h ill be fo far from faving hi$ life, that he Qialllofe both heaven, and Life, and all .-and the Juftic^ of God Hiall take from him that Life which he durft not rcfign to the will of mercy -and he fbilliofethat for nothing which he would not lofc for Chrift and heaven. It is impoffiblefor thatman tobe ChriftsDifciple, thatloveth his life better then Chrift and the hopes of Lifecverlafting, Mat. 10. s?^ 38. Lnk^ 14.25,26,33. Some 5f//-^f»;(^/ there may be in the unfandi- fied : Many of them would leave a little pleafureor profit rather then be damned :, and many had rather fuffer a little then venture upon eternal fufferings. But I befcech you remember that this is the loweft degree of Self-deny d that is faving, to fet more by Chrift and the hopes of glary then by all this world and life ic felf ^ and to be habitually refolvcd to forfake life and all, rather then to forfake him. No lef» then this is proffer felf-denja^, or will prove you Chriftians, and in a ftate of life. This wasthetryal that Chrift put one to, that had thought to have been his Di- fciple, Lftke 18. 21. [_Tet Uckefi thou ^ne thing-, fell all that thou hafi and diflribute to the poor^ andthonjhalt have treafure in Heaven^ and come and follow me'^ Not that every man muft adually fell all, but every man muft fet more by Heaven then all, and therefore part with all when Chrift would have him ^ and bethat isnot thus rcfolved,Iet him go never fo far in all other thing?, doth yet lack, one thing, and (uch a one thing as he (ball never be faved wlthou:. For the meaning of the text is , that Chrift would try him by this command, whether he fee more by anything then him, and whether he fee more by heaven or earth, andfo would have us all to judge of our felvesby the fame evidence w<>;57»», though he put not all on the fame way of difcovering it. Many a man can deny /f//" the fuperfluitics of pleafure, and as this rich roan did,can avoid enormous crimes, and fay of whoredom, and theft, and drnnkennefs, and op* E 3 preflion, 30 A general compUim of the PrevaUney ofSelffhnefs, preflion, and grofs deceit, >, or of forac recreation, or excefs in meat or drink, and yet befar from denying life and all, and fo from the true felf-denyal of a Chriftian : Nay a man may aray fclf for felf in many partictilars, and fo may pleafe fe/f more then he denjeth it. Many a civil ingenuous Gentleman and other perfons will forbear the difgraccfull fins of Dfjukcnnefs, filthy fpcaking, Whoredome, Incivility, notorious /ropha'.efs, cvenbecaufe ihty are dif gracefully and therefore arc agamftthe Intereft of /f//"i fo much as /r// can poflibly fpare, a carnal heart may be brought to pare with. But ftilly>//is alive and predominant within them,ftill it is the Ruling end and Principle. But to go outof /f//toGod, andrefignupour /rGid or- fe/f? Who is it that the raoft of mens thoughts are fpent tor, and the moft oftheir words are fpoken for, and the moft of their rents and wealth laid out for, and the nioft of thtir precious time im- ployedfor? is it for God or /f//? Confider of it whether it be not/f//that finally and morally rules the world. What elTe do mofi live for or lookafter ? And is not the common Piety, Kcli- gioja 1 ^ 3 * ^ ^« w^^/ cempUifjt of the Pre valency of Selfi(h»efs, gion and Charity of the world, 4 meer fending God fome fcraps of the leavings of ctrnol/f//; If the ficfh be full, or have i cnough,( hen God (hall have the crums that fall from its Table, or at mori fomuchas itcan fpare : but till theflcfh have cone and be farisficd.God rauu Ray even for thefe fcraps and cruras.' and if chcy can but fay ,[/jr4«r it wjfelf^or have ufe for it wjfelf] they think it a fufficient anfwcr to all demands. One may fee by the irregularity of the motions of the world, the confufions,and croffings,and mutabilities, and contradidions,the doing and un- doing again, the uitfcrerces and fierce contending*, that it is not God but/f// that is the End and Pj inciple of the motions. Nay raoft men are fo dfad to God, and alive only to themfrhts^ that they knownot what we mean when we tell them, and plainly tell them, what it is to live to God , and what it is to ferve him in all their affairs ■ and to eat, and drink, and doallthin^i for his glory •, but they ask in their hearts as Pharaoh, yyho is the ZorJ,that I JhouU ferve him ? ] And when they read thefe paf- fages about felf-denyal ^znd About referring all to God, (hey will not underdand them : for they are unacquainted with God,and know no other God indeed hntfelf, though in name they do. Nay it were well if felf were kept out of the Church, and out of theMiniftcrs oftheGofpcl, thatmuft teach the world to de- ny themfeives , that it did not with too many choofe their ha- bitations,and give them their call, and limit them in their labourf, and dircd them in the manner and raeafure j It were well it fome Minifters did not flody for felf, and preach and difputefor /«//,and live for /^//; when they materially preach agiin(i/elf^ and teach mtnfelf-denjal. And then for our People ,ala5,it rules iheir families, it manageth their bufinefs,it drives on their trades-, il comes to Church with them , and fights within them againft the word, and pervertech their judgement, and will let them relifh nothing,and receive nothing but what is confident with felfi/b interclt- in a word, it makes men ungodly, it keeps them un- godly, and it is their very ungodlincfs it felf. () were ii not for carnal /i//,howearily might we deal with all fortioffinners? but this is ic that OYercometb us. HAP The Prevalencyof Selj ifhnejs in all Relations. Ch ap. IV. The Trevdency of felfifbnefs in all Relations, BEfide all the generals already mentioned, it will not be amifs CO give you fome particular Inftances of the power o^felfipj- w/f,5nd the rarencfs of felf-denjal in the world, that you may fee what caufe of lamentation is before us. I. How ready and fpecdy , how effedual and diligent, howconftant and unwearied are they in thcfervice oi [elf? and hbw flow and backward, how reraifs and negligent, how unconftant and tired are they in the worki that arc meerly for God, aad their falvation? Do I need to prove it to you? You may as well call for proof whether there are men in the world? I were befl: for inftance begin next home. Many Mi- nifters think it a drudgery and a coil that Godrequirech not at their hands to confer with every family in their Parifhcs, and inltruft them privately in the matters of falvation. But fee what /ir//can do ! Ifthe fame men hive but their tithe to gather, they will not think it a needlefs thing, to go or fend to every fa, raily,.and (peak with thera all about their own bufinefs. Ac leifl: if, it were aqy (jonfiderable fum, tbey would not lofe it for want: of rpeaking for.^ ',' Our neighbours do minyof them think it much thar we .ffiould call them to be perfonally Inlkuded or Catechized, and they.willpoccomeat us-, but fay, [What needs all this ado? have we not teaching enough at Charch ? Its Children that muft ,b£Catechized,and we arc paft Children. ] ,You fee how little intcreftGod and their Miniflers and their own falvation hath in them : But will you fee what carnal [elf can do jnore ? Had I but money ^nough,I would undertake to mske th^emcome to iipp, and follow me as ahorfewil] follow I) s ■ provender 1 Had 'Tt)ut ten pound a pece to give them, yea or bur ten fhi'lings, [ do not think I (hould h^veany refufe tocorae and f"erch it, ur> Icfs it were thofe ^hatnowarc the forwardeft in feeking relief for the wants of their fouls. Had I but theeft^tes or lives of »ll theferaen in ray power, how eafily would they be ruled and F how 35 54 ^A< frtvalenaj fifSclfijhHcfs in all ReUutm, bow diligently and fubmiflivcly would they atrend,that now for God and their everlafting life, difdainto come and feck irftru- ftion«. And yet thefe men would fcarce believe vou,if you (hould tell ihera thai /Wj^and [b-^wor/^ is mad^tlj^ix God^and that God himfclf is denycd and rcjcded by ihec*.' '- Mo cover, a long time I have been perfwadingall thefami- iiet inchcTown and Parifh, to read the Scripture, and daily call upon God together : I have proved it their duty from Scri- pture , and this doth not prevail. But fee what fiejh and [elf can do? If thefe men were but fure often or twenty fhillings a time, for every Morning and Evening that they pray toge- ther, I warrant you , what ever the heart did , the lips fhould be taughc to do their part. Ohowbufie would all the Town and Parifli be to learn to pray , that now look not after it ? I do not believe that there is ever a hoLie among them all that would not very fhortlyfet up prayer, if they were but paid for it af- ter thefe rates ? Judge now whether Cod or Jdf bear fway among thefe men, and whether foul or body be more re- garded. Moreover, we have too many drunkards in the Town, that no means that we can ufe will reftrain and keep fober. They love the drink, and they cannot forbear ^ and tell them of Gods word, that doth threaten them with damnation, and they will for all that be drunk the next day. But ifone of thefe wretches might have but ten pound a week on condition he would for- bear,! do not think for all this bat be could forbear: Orifhe were fure that for every cup of drink, he ftiould drink after \t a cup of pifs or gall, I warrant you he would foon begin to abate. We have abundance of ignorant fenfualmen that for love of fin refufe Church-Governraent, and will not come under it. But if the Magiftrate would but make a Law, that ail men flitli be roemberi of a particular Church and fubmit to difcipline, or forfeit but twenty (hillings a moneth, how few refbfers (hould we have in all the Town or Countrey ? We have many that fcldome come to hear in the publick At^ femblies ; bat let the Parliament make a L»w that they (hall pay for their refufal, and how readily will it bring the moft of ibeoi Tke Prevakncy of Sei0}»efs in all Rdathn.', 3 5 them? Cunlefstbey have hopes that the Law will not be exe-' cuted^ And judge now whciher/r //or (7«/!i have greater int^- reftin thefc mens heart?. I fee but one piece of /(?//-<^f»j'4/ among thi* fort of people in this Town, and thats this : Though the officers are to give the money to the poor which they have from fwearers, drun- kardf, unlicenfed and abufive Ale-fcilers , prophaners of the Lords day ,^(r.yet that fort of the poor themfelves do hate tbofe officers that are zealous in their dutiei. This is firange, thac the love of money doth not change them. But whedcr ic be that they can deny their flefh for the Devil,though not for God:, and in enmity to godlineff,thotigh not to further it ; or whether it be that the officers do ufe to give their mony to an ho- nefter fort of poor, and thefe have none of it, I cannot well tell. And having given fo many fad inflarces of the power of felf and fcarcity o( felf-dettjaf in others, I hope the Magii^rates will not take it ill if we help them to difcernthis enemy in themfeivei, nor be offended that they come laft, unlefs it were in a more honourable caufe. I hear the beft and wifcft men that lean meet with, complain that in moft places, Ale-houfes tloarirti under the Magiftrates Nores:,and that whorcdonn/wear- ing.prbpbaning the Lords dayeSjftiallfeldom be punifred , but when they are very much urged to it, nor then neither If it will but difpleafe a neighbour, or friend, efpecially if it be a wor- fliipfoll fwearer or drunkard that is to be punifhed. We fee in ffloft places that its more then the Jaftice can do to put down one Ale-houfe of many that they confefs llioold be fuppreffed ^ and I doubt but/e» can keep them from increaftng-Mzn fay thac there is fo much ado before ihey can havejuftice from manyof them, and thofe that feek it are counted but Tor bufic troublefome fellows, that many are ready to let all alone: And whence is all this, that men in Poyper can do fo little againft thofe that have t}9 power to refiftthem? Why alas the caufe i$ plaiti ; Sdf it ftgainft it t They hare none but God and Miniflers, and a few precife fellows to perfwade them to it : and they have nogreaer rootivcs,rhen what is fetcht from Heaven and He'l to move them to It : and thefe arc bat fmall matters with them ( " ?peak F 2 of 3 6 7he BrtvAlency fifSelfilhneJs. i> aU ReUtions. of the unfanftificd ) It muft be one that hath grcarcr, intcreft in thecn then God that muft perfwade them to it : Ic rauft be more powerfull matters then the prcraifes of Heaven and the Threatningt of damnation that muft prevail wiih fuch moderate Gentlemen as thefe. And who is it that can do thij, that God and their falvation may not do ? Why even/f//, ca^ntlfelf ; If you know but how to engage iheirown /f//"-»«/frry? inthebu- Jinef*, I warrant you it will go better on. Let but every in- former be well paid for his pains, and every Juftice have a hun- dred p jund from the Exchequer for every due execution of fuch laws, and how roundly wou'd the work go on? Then they would not fay [ We cannot do it, or We are not ifound to /oek. af- ter theit).~\ Do you think 1 wrong them or fpeak without proof? I willleaveit to your judgement when I have givep you but thefe few inftances.Let but the Plague break out in tbeTown^and infed but a quarter as many houfes as here are infedious Ale- houfcsthat harbour tiplcrs and drunkards, and fee whether the Magiftratesof ihisorany Town will no: ailittlc better beftir ihemfelves , and fend to fearch after infeded places, apd nail up their doorj,and write on them [] Lord have mercy on w~\ that all may take warning and keep away : They will not here be oflfended with Informers, nor fay, [ Am 1 hcnnd to look^afttr ihem r] And why are they not as zealous againftjin as againft the plague ? Great realon ! Self is for fin;, and God only is againft it : but /f// is againft the Plague, becaufe it ii concerned in it- findothbut hurt the foul, and bring men to Helfire ; but the plague deftroyes their body , and this is the great- er matter with tliem.becaufe they have ficfh ^rsdfenfe to judge of fCi but they have not faith to believe the other. Again, let but one houfe in the Town be on fire, and all are up to quench it, and the Bell is rung, and the Magiftrate doth not think that he wants a Call himfelf to look after it. And when the fire of Hell is kindling in an Alehoufe.thats nothing, but muft be let alone : there's no fuch zeal, nor no fuch hafte. And why fo? Why one ihey fee in goodfadnefs, and perceive that it \i fire indeed: but the other ihcy believe in jef, as if it would prove but a painted fire. Again, let bucao ungodly fellow dander the MagiArate^or caU ThePrcvale?JcyofS)elfiJine/sifidSRdaM»s» S7 call him all to naoghi, cfpccially if he give bito buc two or three boxes on the car , and fee whether he will let that man alone. But let the fame man abqfe the name of God , and break his Laws, and wfth too many he may be let.alone , unlefs they be urged todo Juftice. And h6w comes ^hi$ difference ? Why /e/f is toucht in one, arid it is but Cod (Bm God / O Atheiftsly that's touched in the other. Self tan (fo more with them then God can do C Remember ftill when I fay that /(?//" can do more with them then God, that I fpeak not of what God c9uU do by his Omnipotencyif hewould; but of the final Caufality , or the fmall intereft that God hath In their hearts by holy Faith and Loye.J Again, let but a fervant rob the Maglftrate, and carry his mo- ney and goods to an Ale-feller to refett ; and try whether he will look after him and the Ale-feller. And wby hot as foon and as zealoufly when Ale-fellers refett metis fons and fervants, and drown mens iinderftandings and turn them into hearts ? Why ? bccaufe in one it is but God and mens fouls that arc con- cerned j fa matter of nothing) but in the other itis/r//, (a greater matter with them. ) Shall I give you but one inftance more, that the Ale-fellers themfcWes will take ray part in, fo far as to bcar'me witnefs that its true ! Here are Farmers of the Excife that have power to know what Ale-honfcs are in the Town, and their gain lyeth on it : and there (hall fcarce a man in Town or Countrcy fell Ale fo fecretly but they will know it ; nor fell a Barrel but what they arc acquainted with. They do not fay, (] / am rot boUndto go fearcb after them : ] nor that they be not able to difcover them and to bring them to pay Excife. But the Jpiftices ( too com- monly) can overlook abundance that the Excifc-men can find; and they cannot make one of twenty pay, when the other can j And whats the matter ? Why one works for /elf and monej, and the other works but for God and his own and other mens falva- tion ( a fmall matter 1 ) See then beyond denyal what felf and money can do With fuchmen , when God and mens falvaiion can do next to nothing. But I mnfl defire you noe tomiftake me, and think I fpeak this of any boneft godly Magiftrate , and abufe the good by V 3 joyning 39 T'k Prfvaltncj of Stlf(bncfs in all Relations, joytiing them wich ibe bad t No : far be ic from me to befo in" jurioDf. For its evklent tbat tbey can be no good men, nor have any true Love of God in their fouls, that are fuch in a predomi- nanc fenfeasl haveheredefcribed. Itiinotinmy thoughts to fay this blame on any honcft Godly MagiOratc : for none but rheong idly would do as I have mentioned, and prefer them- feives before the Lord , and the bodies of men before the foalf. And, alas, if the Soveraign Powers of the Nations of the world were not too fick of the fame difeafc, gain would not be accounted Godlinefs, but Godlinefs the greate(\ gain : and car- nal Policie would not go for Piety, but true Piety wOuId go for the fureft Policy ; It would not be fo common in moft Nations to have the Truth and Caufe of Chrift difowned, and his fer- vants perfecated, and their lives and blood to be made a facrifice to carnAl Self and worldly interefts. Nor would the breaches of the Churches be fo long unbealed.and grow wider and wider, and few much regard them , but all have their own work to do which muft be looked after. Yea and the Caufe of Chrifl: and the Gofpcl muft be trod down if ii ftand in the way of their own : And the Churches muft be fet on fire by their wars and contentions for their /f/^y7^ interefts. And \^ Self were not too ftrong among us, weftiould not have had fuch connivence at dodrinal and pradical abominations, nor fO much delay or neg- ledof healing the difcompofed Churches , and uniting the di- vided Chriftians, or attempting it more efTeSually then we have done. But bccaufe 1 defiretofpeaktononebut thofe tbat are within my hearing, I will return home to our Iclves. The holy ordering^nd inftrudingof familiei.and fuppreflihg fin in children and fcrvants, isone of the moft effedual works, for the building up of the Church, and the glory and ftability of the Common- wealth. O if Parents and MaOers would bat fan- difie their houfes to the Lord, and teach their families the will and fear of God, and do their befl ( by punifhmenr, when in- ftrudion will not fcrvc ) to hinder fin, bow fafl would Refor- mation then goon ? And what hindrech? why carnal Self: If it were but for worldly commodities they would do more : Would you have me prove it ? Let experience fpeak. Let a . . fervanc The PrevaUncj of Sttfifhmfs in all ReUtions, 39 fervant or child go prayerlefs to their work, and few regard it : but they will not go withoiHra^at,pr-drink, or cloathes. The Mafter will fuffer them to ncgleft Gods fervice ; but if they negled bis own , and fhoutd do him no more or better fervice then they do to God, they (hould foon hear of it, and be turn- ed out of door, and they were no fervants for him. They will reach their children to do therr ow«, work , or fee them Appren- tices to learn it ; but the work of Sod and their falvacion, they (hail for them have little teaching in , how plainly focver God hath commanded it them, D»hu 11. 18, ip. &6. 6,7, 8. Eph. 6. 4. Let a fervant or child reproach bis Mafteror Parent, or call them all tonaoghc , and they tbink pot; fie tp put up that ( nor indeed is it ) but lee them fwear by the name of God qr break his Laws, and they can patiently bear with ic, an^ a cold rebuke like £/i's will fervc turn. They can get them into field or (hop to work together , but they cannot get them before and after to prayer together. And why is all this ? Why one is for Self, and the other is for God : One is for the i^otiy , and the other is for thtfoul. So that you fee what Self can do, and how commonly it is the ma(ler of Family, Towns and CoMutries,becaufe it is the mafter in mens fouls. God rauft be loved above <«//,and our neighbour as OMvfelvxs : But if God were allowed but {q much love as a very neighbour (hould hare , it would not be all fo ill with the felfifh world as now it is. But becaufe I have been fo long on this hril difcovery of the power of .Jf//, and the fcarcity of Self-de»jal, I will be Chouer in the rcfl that follow. , ' ^^ -i-. .. .f.ii.'l'?. bnc Chap* 2 40 7 he Fewer of Selfjhj$efs ufOH mens cfinions in Religion, r^ p^^ of Stlffhftefsuponmmstifinms in Reltffi^n. ANotherir,(\anceDirc6vcrir>g the Reign of felfiftineain tiiii worlcfi' iSi T^f ^>Y4f' Fevfitr ^hxt it h^h to form mint bfinioKi 4ni CqntifiimTin /ff/i^iW.' Tfiobgh the undcrHinding naturally be inclined to Truth, yet ^felfipj bya? upon the foul , efpecialfy on chew//, doth commonly delude if^ and make xbc vileft errour feera to be Truth to it, and the moft ufefuii^rnth to fcem an erronr. The WilF-hath much coinmand oVer the U^der- ftandin^ : and V}f\enfrlfifh>iefs is becomie the recy habit, the by- k«,the natur^of the wifl, yodtnay eafity conjc(iarehow it wiii pervert the underftanding. But what need we more then eijpe- rienceto fatisffe'u^' Doyou not fee that where /^//^ is but deep- ly engaged , the judgement is bribed or overmaftcrcd, and car- Tied from the Ttpth ? So that as the eye that looks through a Colourecf^lafsj c6th/eeai< tilings as if they were of the Tame colour as the grafj: So the underftanding that is maftered by.4 /e/^/7/ inclination, thinks every thing is truth that favoureth his felf merefl. Anc power q' felfifhnefs , becaufc they are fwaycd The Pdmr of Selfjhnefs ufon mens epimom tn Religion, 41 fwayed by theai thachavecbe power o^ their rcputacion , and eflaE€$ and liberrics in the world. 2. Moreover, when a min is by curtom grown fe'f conceited^ or by the power of Pride is wife in his own eyes, how hard a raacter do we find it co convince fuchraen by thedearefl: evi- dence 1 They will not fee, when they can hardly wink fo clofe a« to keep out the light. It u their opinion , and therefore (hall be fo : and they will hold it becaufe it is their own. 3. Efpecially if it be an Opinion of a mans own invention , which is doubly his own, both as he is the contriver and poflefTor, how clofe will he ftick to it, too commonly beyond the evidence of truth , becaufe that/f// hath fo great an in:ereft in it ? 4. Yea ir a man be bur deeply engaged for it , either by la- boriouj Difputes, or confident owning It, or any way,ro as that his credit lyeth on it, how tenacious will he be of it , becAufcof the powerful intereft of Self^ 5. And if ic be but an Opinion that fectns to befriend any former Opinion that we have much engaged for , how nnuch doth felfifb»e[s ufually appear in cur inor3inace propenfity toil? 6. Alfoif welive indaies of pcrfecution, boweafily do wc receive thofe Opinions that would keep us from prilonand fire ? Or if any fuffermg lie upon ir, we commonly take that fide to be right, that is fafeft to the flefli, ( except when fe/f would be ad- vanced by the occafion of fufferings) And in profperity, if there beany controverfiearife, which our gain is concerned in , how ealily believe we the thriving opinion ? If any Oath , En- gagement, or Duty be impofed on us by thofe that have Power to do u< harm, the generality are for it, be it what it will. In all thefc cafes it is comm )nly Carnal Self that is the Judge. And how far Self commands in fuch cafes , you may fee by thefedifcoveries following. I. in Studying the cafe, mens thoughts run almoft all one way. They fiudy what to fay for their ownopinions,and how to anfwer all that is againft them : but they findy but very little what may be fdid on the other fide. They fie at their ftudies with a byaflcd will, inclining or commanding their undcrfianding. what to do ^ even to prove that to be true , G wlich 42 The power of Selfijnnejs upon mens opiniom in KiUgion, which thev woald hive co be true, tvherher it bcfoornoc. 2. And h^nce icisthac the weakeft Arguments on their own fide do feem (utficient, if not invincible- and they ftand won- dering at the blmdnefs of all chofe men thit cmnoc fee the force of them: Bat no Arguments fcem to have any weigh:, that are brought againft thera. Ani ail this is from the power of/.//. 3. Yeafometimes whenthey are filenced and know not what tofay for their opinions, nir howtoanfwer the Arguments for the contrary, yet they can ky^We 4re are of ihij mini and ve willbeofth-s mind. And why but bjcaufe it isefpoufed to thera and their own ? 4. And hence it is that if a man be but an admirer of us, or of oar own opinion in other things, we are readyer to receive an opinion from him then from another. 5. And hence it i§ that Difputations do fo feldom change metis minds , beciufe they take it to be a diflionour to be chang- ed by another ( unlefs it be a perfon of great renown ; ) we en- vy to an Oppofite'thc glory of altering our underftandings : But if wc may have the doing of it our felves by the power of our own onderftandings and ftudies, we will fometimes yield to change oar minds. He is a ftranger to the ungodly world that feeth not how much felf intirej} doth, to msller their under- ftandin:;s.and turn their hearts from the holy dodrine of Chrift, and how much it doth to make them like or diflike their teachers, or any point or pradice in Religion. And heisa ftrangereven among D vines themfelves,that Teeth not the fway that/?//doth bear in their judgements, and difputes.aod courfe of life, and the choice of their pirty or focicty to which they j)in themfelves. C K A p. Mens great averfmfs to coflly sr tronbUftme duties . 43 C H A p. VI. (JMens great avcr^nefs td coflly or trouhlefome duties, 3. A Nother difcoveringinftancc of the rarity of feif-denjal JLJL is this. The great avtrfneff of men to any coflly ^or trouh/e- fame ^ «r fe If- denying duty, how ncceflary Ibever, how plainly loever revealed in the Scripture, and how generally fcever ac- knowledged by the Churc l^.* As if felf had a Negative voice in the making of Laws for the Government of the world, and none muftbebinding without its confent. 1 Ihall come down to fonac more par£icular inltances. I. The great duty of charitable relieving our brethren in necefllty to the utraoll of our power, is commonly made ahrjoft nothing of in the world. And men cheat their fouls by think- ing they are faffedfrcm death to life hecanfe thty love the brethren with luch a cold and barren love as will neither Uy down crtatc for them, nor venture I fe for them, bu: think ihry are furc ChriUians, becAufc they can lay as the believers that fames mencioneth, \_Defartin peace: be J9tt warmed and filled ^ but give them not th.4t ivhich is neceff."]^^ if a fic^v man (hould be angry with the Phyfiti- an,for giving direftions and medicines to him in particular, and fay, [_ Had he noboij to give Phjfick.to hut me ? Were there net fick^ men enough in the Tovfn befide me '^'] When Chrift told the Defpifers of tbe Gofpel of the certain and dreadful deftrofti- on that was neer them, Mat.zi. 41,44,45. its faid that [[ When the chief Priefts and Tharifeet had heard his Parables , they perceived that he fpake of them I ( A haynous bufinefsj and therefore they fought to lay hands on him ^bptt that they dnrfi not do it for fear of the multitude. 6. Nay IctaMinifterpreachbut any fach dodrine as feems confcquenrialiy to be againft Self, and to conclude hardly of them, andthcy are ready to fay as Ahab of Aiicaiah [ I hate him; for he prophecjeth not goodof me^bttt evily^ i Kings ZI.Z. Let us bat tell ihem how few will be laved •, what holinefs ard flriving and diligence is neceffary , though we have the exprefs wordofGodforit, Bib, iz.i^. Mat.y.\^,i,^. Luke 1^.24. 2 Pet. I. 10, yet becaufe they think that it makes againft their carnall peace, they cannot abide it : Plain truth is unwelcome to them, becaufe it is rough,and grates upon the quick, and tells them of that which is troublefome to know : Though they mufi know their fin and danger and mifery ,or clfc they can never fcape it ; yet they had rather venture on hell, then hear the danger. And as a fottilli patient^ they love that Phyfitian better that will tell them there is no danger, and let them die, then him that will tell them, jour difeafe is danger ohs ;you mujl bleed G 5 or ^6 CM ens great averfnefs to cofllj or treuhlejome duties. er vomit ^ or ffir^, cr joh vfUl die ~\ O what a wrong they take it to he to'd thus ? It a Miniller tell one of them thit hath the death mirks of ungodlinef* in the face of his Converfation [" Ndghbour^ I ntuft deal fUinlj vith you ; your fiute is fad : joft drc HMfan&ified and finjujjified, ujtdin thejluverj of the De- vil ^ andmli he lc[l forever^ >f y'^f* die before jou are converted and made a nerv creature ; and therefore turtt prefentlj asjou love your f til , ] its ten to one but he (hould have a reproachfull ati- iwer inllead of thanks and obedencc. And all this (hews ihac /W/besr$ihe ru'c. I will give one inftance from the Gofpcl, that Will tc'l you plainly the power of/ tbott /halt in any Tvife re- buke thy neighbour ^And not I u^tr fin upon him. ^ AndHeb.3.T3. Q Exhort one another d^iilj vchile it is called to dajjefi any be hard- ened by the deceitfulKefs of fm ~\ So Aiat. 1 8 . J 5 , 1 6. Try but plain dealing with your neighbours one twelve moncrh with as much prudence and love and lenity as will fland with faithfulncTs ; snd when yon have done I da''e leave it to your felves to judge, whether God or felf have the more fervants in the world , and Vfheiher f elf-deny al and SanSification be not very rare. 8. Yet further, you lee it is the duty of ChriHians to admo- nifh and faithfully reprove one another : but becaufe mofl men take it ill, and plain dealing will difpleafe and lofe a friend , bow few even of profeflors will be brought to perform it > yea of thofe that cxped a Minifler ftiould rejcd the cffen- dor, when it cannot be done till after admonition and impcni- tency thereupon. No, this isatroublefomeduty, and felf will not give them leave to do it. 9. Moreover: You know that Church-Government and Di- fcipline is an undoubted Ordinance of Chrift which the Church hath owned in every age; ( though in the execution fome have been negligen:, and fome injurious; ) and thit open fcandalous fins mufthaveopenconfeffiin and repentance, that the ill ef- feds miy be hindered or healed, and the Church fee that the perfoni* capable of their communion, and that the abfolution may be open and well grounded. And yet let any man ( ex- cept the truly penitent and godly ) be called after a fcandal to fuch a necertary confeffion, and how hardly are they brought to it? Wh^t cavilling fhill you have agatnft the duty? They will not believe that it is their duty ; not they 1 And why fo ? is it becaufe it is nor plainly required by God? No, but becaufe it tends (iheythink, J to their difgrace ; and/f/./'isagainftit : and when you have (hewed them fuch reafons for it that they cannotanfwcr; yet, the famis,they willnot believe it ; or if they believe it , they will not do it. What ! will they make thcmfelvcs the laughing flock, and talk of the Countrcy ? No they \ ^8 Mfns g) eat a'uerfftefs to ccfllj or trouble fome duties. thtv will never do it •, and it i* an injury, they think, for God or man to pat them upon it. Gojl command^ : and /^^forbidi: God bids them, yield , IcR they perifh in impen-cency : felf bids d em, not lo yield left they (hsmc themklvei before men .- God pcrlwadc:b,anJ/f//difrwadeth? and which isic that molt commonly prevails f Though to avoid the fhame of excommu- nication, /f// alto willfome time make them yield J Did buc thcMagiftrateby a penalty often or twenty pound upon refafcrs perfwade them to this, not one of a hundred would thenrcfufe: bur when ^^od urgeth them with the thrcatning of hell,rhe wages of impemrency,they make little or nothing of it:ai if they could cfcapL' it hy not believing it , or fomc wiy or other could deal well enough with him : Judge by the performance of this one du:y , Whether God or Self have more Di- fciples. lo. Laftly, le: mcinftancein ore duty more ; Suppafea de- ccicfull tradelman, or opprefiing Land-lord, or any one that gets unlawfully from another, is cold from the word of God, that it is hi* duty to make Reftituiion, cither to the perfon , or to his pofterity, ( or to God by the poor, if neither can be done ; ) and to give back all that ever he thus un juftly came by, though he have been pofT^^ned of it ( without difgrace j never folong: See what entertainment this doftrine will have with the moft. Se/fM\\\ not lofc the prey that it harh got hold off.till death (hall wring it out of its jaws, and Hell make them wifli they had never medled withit, or elfehad penitently and vo- lun:arily reftored it. O what abundance ofobjedions hath /f//againftit 1 and no anfwer willfatisfie from God or man. OC a thoufand unjuil getters, how many do reftore,and fay as ZxchxHS Luke 19. 8. { Behold Lord the h^/f ef wj goods^ I give to ih foor-^and if 1 have taksn a»y thln^frcm itnj man bjfalje dccufation^ I rcflorc him fourfold. Nay let usinllancein a duty of lefTer felf-denyal, then this iof Rellitution. If two do bul fall out, and one give railing words to the other •, or if one flander his neighbour and do him wrong i though it be undoubtedly the will of Cbriftthat be penitently ask him forgivenefs that he hath wronged, Luke i7* 34- y€t proud-hearted ftlfijh men will refufe it? What I will / J4e»s exceeding tenderne[s of Self in C4ife sfanffuffering. 49 will tbcyftoop to fuch a fellow, and ask him forgivenefs (fpe- cialiyif it be their inferior ?) No, theyfcornit: never talk to them of it more : they will never do it : And why fo ? would not Gc d have them do it ? Haih not he faid. He that humbleth himfelfPyall he tx^lted ? Yea , but what tell you ibem what God faith, and what Scrip:ure faith, as long is feif, &nd flejh^ and pride AXt againftit. Judge now by thefc ten duties that I have named, whether god or [tlf be King with moft. Chap. V 1 1. Mens exceeding tcndcrmfs of Self in cafe of any (uffcring, 4. A NotherDifcoveringinftarcc of the Dominion of/f//, U^ and the fcaicityof /if//"-^^«7«jl,is, Theexcetdingten- dernefs of our ftlves in anj cafe of ffjf cringe and the great mat- ter that wc make of ic, andourdifpleafure againft all that are thecaufesof it, be it never fo juft. I (hall here aifo give you iome more particular indances. I. When did you ever feeanoffcnder ( at lead very few ) that Juftified the Judge, and heartily confefTeth tfat his punifh- menuisdue ( unlefs lome few at the Gallows, when the fight of death takes down their pride ?) But at moft everyone that fufFereth for his fault doth repine at it, and at them that caufed ir,andthinkthcy have wrong, or are hardly dealt with, if all the Swearers ,Curfers,Prophaners of the Lords day,Drunkards, or Ale-fellers that relet them, or are othcrwife guilty, were accufed by their Ncigtibonrs, and puniftiedby iheMagiftratc out according to the Law, howmany of all thefe fs there that would not be difplea'ed with the accnfers, and with rhe Magi- ftrare, and think birofelf wronged, and bear them a grudge in hs mind that did it ? And why fo ? Isitnotjufl, rnd accord- ing to the Laws of God and man? Mult we make a ftir in chooling Parliament men? and muft they fit there moneth after monctb, and ufc their ucmoft skill and diligence to mske fcch ^aws as are neceffary for the common good ? and when all is 1one,muft not thefe Laws be executed ? why then it wei c betrcr H fparc 50 the pdrttdlltj af mth pABicd]udgtment in the/r ettnCaff. rparctbe Parliamtnc mcni thelabaur of fittirni abom them and cur felves the trouble of choofing us Parliament men, then do all this for nothing. \Vhat ii every Alc-fdler, or Drunkard or Swearer, or Prophane pcrfon, wifer then all the Parliament and the Prince ? or arc rhev all better, and joftcr, and honcfter th^h they? No; but its/*// thatftandsup agatnO all. Its in vain to tell them of Kings, or Parliaments, or I.fm/i, or cowimon good, as long as you go about tocrofs the /?■/&, and trouble them in their private mtereil ; fet bit felf agamft all and all goes down before it as no:hing. TheresS fcarce a thief or mur- derer thats hinged, But thinks be hath hard meafure^ becaufe it i$againft/5>/w////. 2. Nay itisriotonlyff>^i/r»V/, but *flr^; that men are very fenfible of, if they be but againft thcmftlves. An angry or ^ifgraceful fpcech, or any contempt or difrefpecft, dorh feera a great matter agiinft them • and they have aggravarions enough to lay upon it. So tender are they of thtmfelvis, that you may fee how little they deny themfelves. 3. Yea Gods own Corredions do feem fo heavy to them,that they murmur and are impatient under them. A little lofs or Crofs to/f//dothlfc asa mountain on them. Poverty, orfick- nefs, or dirgrace,or troubles, do mske them complain, as if they werealmoft quire undone : and all this ftiews how little they have learned to Deny themfelves. Chap VIII. The partialitj fif mens-prn^icAliudgement in their own Cafe, 5. A Nother Difcoveringinnance of the Dominion of /f//, X~\ ii. The Jf range Pa>'tialiiysf mens pracikaljudgimtnts vhtn the C^^^* is tht'tr oron -^ and the i<\H%fj of their '^udgtrntnt: Tphtn the Cafe it another mans. For particular inftances of this, you may take up thofc that were menrioncd before. I*/e give you but a few. I. Tak€ but a dull and backward Mrnifter, Cforl know yco wiU The pmia/fty of rnens fra^^^ in their cwnC^f. 5 j will expeS I begin rcxc heme) and he thacismon averferb particular Irftrudion , and Difciplinc , and Self-deny- ing duties, will be content that another man (hculd perform ^bero, and will conr.mend and extoil him for a worthy man : except he perceive that anotbcrs diligence dilgraceth his fe/f/b- Tsefs and negligence, and then; indeed he may poflibiy repine at it. 2. A man that will not come near us to be inftruded or Catechizedi will yet let his children or iervanrs come. Why wiiat's the matter? doth he more regard their (alvation then hiso\yn'' of hathhenotafoul lofaveor lofe as well ss they? apd hatfjhenoc reedof teaching? Yes ; but they are not him- ' felf'. If they learn a Catechifm, it is no trouble to him :If their Ignorance be opened, betakes it to be Icfs diflionour to hira then if he fhew his own. He can yield to their fubnfiffion without /»«^c a member of the Church, and to have any Commmunion withChnft or them-, an(lfliouldcflrncftlyincrea- tliemto par- don him, and pray for him, and retain him in their Communi- on, and intrcat God to pafdon him ; W< uld not the ftandcr by th:nk this were well done, and a better way to his recovery then torefufcit? And all is,' becaufe that Self \% doc touched in another mans cafe-, unlefs he apprehend it like to become his ownj and then he may be sg.iiniUt, and fcorn atthis, as too precilcaCourfe. la. Takealfo the extortioner, or any man that hath de- frauded or injured anocher; and that will not be pcrfwadedto n^ake Rcftitunon of all that he hath got araifs .-and let this man hear of thecafeof 2'rfc^f«^, andhewilifay, It was well done : Or let an'^theL5 cafe be propounded tohim,andhecan tell them that [_RiJ}iTfttion 14 the ftftflwaj : rvb^tevcr it cojl jcn^its fit that evtrj man Pyuld have hiiorpnJ\ Stlf will give him tree leave to confent ti) another mans Reftitution • but not to his own. 14. Moceover •, Suppofe that perfecution were afoot, and a min mull cirher knowingly fin againft God, or lofe his.Eflate, and part wuh all that he hath in the world, and burn ac a Stake for the can fc of Chrill ; The /J'//tyZ>unrant£. ^n a word ,as God 1$ r.g Providence. I fay wcrc it not that ihefe ftcp in , and crofs fdf, and hinder its deHgns, you might Tore Ice in/elf-inttrefi the changes that are made in humane affairs. CcnfcB.'i. And fo Potent and common is the Dominion of /f//,that it may warrant an honclt, moderate incredulity and j'ea- ioufieofalmoft all men, in cafes where the intereftoffelfis much concerned. Let him be never fo ingcnuous,lcthis parts and pro- feflion be never fo promifing.lct his former engagements to you be never fo great , let bim be your own Brother ; yet be not too confident of him, if his carnaly77/^be concerned or engaged againfl: you. For you (hall fee by experience, as long as you live, that felf will Itill bear Dominion in the mofV. CcnfcEl. 4. Above all, every wife and godly man fliould herein maintain the greated Jealoufie of his own heart : Keep the heart above all keepings -, and keep out felf , above all fini whatever •. Take heed oi/dfijhnefj, as ever you would h Chrifti- &r\i^&nd live tts Chnllians, and have the Peace of Chriftian?. And to that end be always fufpJcious of every caufe, opinion, controverfie, or praftife, where felf is muchconcerrcd. The ve- ry names of SELV ard OWN fhould found in a watch- ful Chrif^ians ears as very terrible, wakening words, that are next to the names of Sin and Satan ; and at leafl carry in them much caufe of fufpltion. And this hath led me up to the next U fc of the Point. "f Chap To try our felf'denul .* thefimenty of the leaf degree. 6$ C H A p. X I. Ufe 2. 7o tty cur jelf- denial : the pncmtyof the leaft degree. Ufe 2. of Exhortation. BEloved hearers, I have now before me as greac a fin and danger to deterr you from Ceven fclfiihnefs and its cffcdj) and as great a Duty CO offer to your entertainment ('even [elf- denial ) as any(raveone) that I am acquainted with ia the world. Thcraifingupthe foul to God is indeed the greateft work : But the mortifying of the flcfli, and the Denying of felf, is furely the next to it , being a real part of the change. You hear Minilters tell you ofthe odioufnefs, and danger, and fad effedsof fin : butofall the fins that ever you heard of, there is fcarce any more odious and dangerous then this, and jet I doubt there are many thac never were much troubled at it, noc fenfibie of its malignity. My principal requeft therefore to youis,thata$evcr you would prove Chriftians indeed, and be fa ved from fin and damnation that follows it^ take heed of this deadly fin ofy///iyS;»f/}, and be fure you be poffcffed with true felf-denial : and if you have it, fee that you ufe and live up- on it. And for your help herein, I fliall i.Tell you bow your felf-denial muft he tried j and 2. How it muft be exercifedi and 3. Ifti^llgiveyouforaefuriher Reafonsto p:rfwjde vou toit^ and 4. Some Diredions for the procuring and ftrengthening it. 1. Thetri.ilof y out felf-denial may be performed by the help ofthe Signs that have been given you before. In the ten particulars menrioned in the beginning , you may fee what W fe'fiflmefs, ^rtd whit is felfdenia!. Cut for your further fttisfa- dion, I fhall only tell you in a few words, how the leaffc mea- furcof true /i?//-<^f»f"4/ may be known. And, inoneword, that is thus : Wherever the Interefi of Carnal felf is ftronger and more fredominant habittiallj then the Interefi of God^ of Chriji, of everlajiing life, there it no trne felf-denial or faving grace ' But K v^here To try our {df-demal : thepncerit) ^f tht le aft degree. T9 hereGodi Inierefl « (he Jlrongc/}^ there fclfdei.ill is ftnare. Ifyou further ask rac How tins may be known ? LJricfly thus. 1. What is it that you Z,»vi? lor > what is that Good which your mind is principally fci to obtain? and what ii that End which you pincipally defigi and endeavour to obtain , and which you fet your heart on, and lay out your hopes upon ? Is itchePleafingandglorifyingof God.and the cverlalling fruiti- on of him? OrisitthePlealingof yourj^f/;^/; rwiw^^, in rhe fru- ition of any infcriour thing? Know this, and yoa may know whether Self or God have the greateft intcreft in you. Tor that is your God, which you Love raoft, and Pieafc bcl>, tnd would do rnoft for. 2. Which do you fet rnoft by ? the Means of your Salrahon, and of the Glory of God ; or the Means of providing (or Self andFlefh? Doyoufecmore by Chrift and Holinefs, which are the way to God; or by Riches, Honour, and Plcafures, which grarifietheflefh? Know this, and you may know whether you have true Self-denial ? 3. Ifyou are truly /i//-^f«7/«^, you are ordinarily Ruled by God , and his Word and Spirit , and oot by Carnal Self. Which is the Rule and Mafter of yoor lives ? whofe Word and and Will is it ordinarily that prevails? When God draws, and Iclf draws, which do you follow in the tenor of your life ? Know this, and you may know whether you have true Self-denia/. 4. Ifyoa have true Self denial, the drift of your lives is car- ried on in a fuccefsful oppofition to Cdrnal Self, (o that you not only refufe to be ruled by it , and love it as your God, buc you fight againft it , and tread it down as your enemy : So that you go armed againfl: J'e// in the courfe of your lives, and arertrivingagainftJ'f// in every duty; and as others think, it then goes belt with them, when Self ii higheft, and plcafed beft , fo you will know that it then goeth beft with you, when Self is loweft, and raoft effedually lubdued. 5. Ifyou have true Self-denial^ there is nothing in this world fo dear to you, but on deliberation you would leave it for God. He that hath any thing which he loveth fo well that he cannot fpsre ic for Goi.hsi fe I fifh and unfandified wretch. And therefore God hath ftill put men to it, in the trial of their fince- rity. 70 try cur fcif- acntat : the fiaceHtj cfthe leaji acgrec. 67 rity, to pare with thac which was dcarcil to chefle(h. Abraham fnurt be tried by parting with his lonly Son. And Cbrill makes ic his (landing rule , \_^Jri6 that forfsketh not aU that Ijc h^th^ cain'.st be ntj Di/cip/e] Luke 1 4. 33. Yet it is true ihu fl-'Oi and bloi)d rnay maKe much rcfiltance in a gracious heart ; and many a fkiving, thought there may be , be- fore with ^^r4/;4W vve can part with a Son, or beiore we can pare with wealth or life : But yer on deliberation, felf-dcnial will prevail^ and there is noihing fo dear to a gracioas foul, which he cannot fpareatthe wiiiot God, and the hope of" everlafling hfe. Ifwith /'frrr we ftiould fltnchina temptation, we (hould retarn with Piter m weeping bitterly, and giveChriftcbofe lives th&cin atempcation wcdeiiicd Lioi. i-or Hibicualiy God is dear- elt to the foul. 6. In a word, trac fclf-dciiiai is procured by the KnswUdgc 1 anXLovetfGod^ advancing /?;>» in thcl'oul, to ll c dtb.ilingof fclf^ The illuminated Soul is To much taken with the Giory and I Goodncls of the Lord , that it c.rricth him out ot himfe/f w God, and as it were elUangcth him from ^/w/t//, that he may have communion with God •, and this raakcs hira vile in his own eyes, and abhor />iw/f//induU and afhe« ; He is loft in y^iw/fZ/j and fcekingGodjhc findsi/w/f//^againin God.Itis noca Stoical / Refolution, but the Love otCiod and the Hopes of Giory that : make him throw away the world, and look coniempiuouny on all below, fo far as they are raeer provifion for the flefh. Search now, and try your hearts by tbcfe evidences, whe- ther you are pofTcffcd of this neceffiry grace o^ ftlf- denial. O makenot light of the matter Sirs, and prefumc not of it, till you find good grounds. For I mull tell you,that/f//is themoft treacherous enfmy, and the moft infinaating deceiver in the world • It will be within you when you arc not aware or ic, and will conquer you when you perceive not your fclvci much troubled with it, and of all other vices is both the hardefl to j?«iour,and the hardeft to caji cut ; the hardeft to difcover,and the hardert to cure. Be furc therefore in the firft place that you havefcJftitft'al : and then be fure that you ufe it and live in the pradiceofit. And for this 1 mull: give you more particular ad- vice. K 2 Chap. 68 Iff r^hdt rtj^e^ Jelf mufi be denjed. I C H A P X I I. In what refpe^ felf m»ji be denjed, in. A Nd here I befeech you talce heed of Self'xmW thefe /\ following refpeds. i. You muft Deny ////"as it is Oppofiteio God, and a Competitor with him, and the Idol of the foul and of the world; and this is in all che/r^ refpedc which I meotioncd in the beginning, and therefore fhal I not now rebearfe. And this is the principal part oi ftlf-de»jal. 2. Self rauft be denyed as it ii but conceived as ftpa^attd from God •, and would bean End in a divided fenfe from God. For our felvj ^nd all things elfe are created contingent, de- pendent beings, and mul^ not be once thought of as if we were eitherour own beginning, or end, or in any capacity, bui fub- fervient unco God. Self becomes & Sat an ^ when it would caft cfif Its due fubordination to God , and would be any other then the workmanfhip of God, depending on him, and ruled by him, and living to him, loving him, dcfiring him, and feek- ing after him, and either mourning when we raifs him, or rc- joycing when we find Communion with him. 3. Self tn\i{\. be denyed as it ftands up againft the 7>«r/> of the (Jofpel^ and blindly and proudly quarrelleth with that word which faith relyethupon for Juftification and lalvation. Carnal felf is both the moft incompetent Judge of the word of God, and of fpiritual affairs, andalfothe moft forward, and arrogant, and audacious , for all it is fo incompetent. And this is the damnable fountain of unbelief. Tb^t felf is an incom- petent Judge of the word and waies of God, is evident : for 1. It is a natural enemy to them, and an enemy is no compenc Judge, Rem. S.7. {_ Becaufe the Carnal mind u enmhj againfi God : for it is not fuhjeft to the Larv of God, neither indeed can he.'] Deny therefore this enemy the power of judging the word of God. Ill-will never faith well. Enmity is credulous of all evil, and overlooks the good, and is accompanycd with falfe furmifes, and wrelteth every word, aud fufpedleth or maketh an evil fence where there was none: there isnota worfeexpofirorin thc- In what re/pe^ felf mufi be denjed, 69 the world. And therefore no wonder if fucb a nature of en- mity can find matter of quarrel wich the very Scripture it felf, and with an holy life, yea with God himfelf; for it is him efptcially that the enmity is agaifffl. 2. Moreover fcif is a party, and therefore 3n incompetent judge. It is felf that the Scripture principally fpeaksagainft.* I All over the Gofpel there are the words of difgrace, and the arrows of death direded againli the very heart of Carnal felf. \ God there prodairaeth and manageth anopen warragainftit. ! And fhall a party be the judge ? (hall the traiterous delinquent ' be the Judge? Achild will hardly fpeak well of the rod, what- ever he do by the Corredor : but its not to be expeded that & thief ftiould love the halter or the gallowj. Gods word is the weapon that felf rauftbcflainby j and therefore /f// is an in- competent judge of it. 3. Moreover felf is quite hlmA in the matters of God : tht natHral man difcerneth thtm not, nor can do, hecattfe they are ffirithallj difcerned, I Cor.2.14. And the ignorant and blind are incompetent judges. 4. And the felfipj man is no ^ood /Indent in the Laws ofjder X.h\s fa fi/h • »//} by denying K fomcwhat that ic Would have : but the fe/fi/^ Inclination or Nature'xt (elf n-iul\ be fo far mortified and deltroy- ed, that ic fhall not reign as formerly it did. For this which we CiWfelfiPjuefs^ is not yoor very Perfons^ nor any (piriCiuilor right natural defirc of your own good : But it is the ino dinate adhering of the ioul to your (elves, by departing Iroai God to whom you fhould adhere ; and fo a carrying over Gods inte- reft and honour to your fclves. Holinels is an Inclination and Dedication to God : by which two we are faid to be (eparated to him. And wickednels is an Inclination, and Addidednel.v, or Devotednefs to our fclves above God, or as feparated from God : And this Inclination^ Difpojition, or Separation of man to H/w/fZ/inftead of God, is it that I cslW fe If or fe/fijhnefs ; and this ^'(f/fmuft itfelfbe firft deftroyed, as to the predominant de- gree. And therefore let us "Firft obfer ve wherein this felfif^j Dilpo/i' rfo« doth confii>, which muft be deftroyed; and then Secondly, wherein ihsfe/fijh Interejf doth confift that mufl be denied. And firft the feifijb Di(pofttion confifteth in tbefe feveral parts that follow. L I. The 74 I, Self jfiVij^ofttions muft be denied^ And i. Self -love, 1. The principal part of it con^iQech in an inordmtc Sti[' lovt : This is a corraprion fo deep in che licarc of man, chat ic rony be called his very Natural IncUnntion , which therefor* lictliAcrhi: bo'con, below all his Aftual fni whacfocver ; an! mud be changed inco a A^fw iV/«f»rf which principally confills '\x\\\k Loveof God. This is Original fin ic felf, even the hcarc of it. Thisfpfaks what man by Nature is: even an Inordinate filf-lover -^ AnJashei?, fo he will aft. In this aliotlicr vice in the world is Virtually contained : even as all grace ii in the Xovfo/Go^/; which made the Schoolmen fay, that Love is the Form of all Grace -.not as they are this or that Grace in parti- cular ; not of Faith at Faith, nor of Hope as Hope ; but of Faith, Hope,&c.as vital or gracious a(fls: becaufe the refpeA to the End is elTential to the means as a means : and therefore ih: reipc^S to God as the End,is EfTential toFjith,Hope,&:c.as a means to him: and therefore that Grace ('ofLove^ which is terminated on the End, r?:ufthiveanc(Tencial participation, concurrence, or ii.flu- ence on thofe thsc arc diredly terminated on the AVay.cr Means- and rauft convey fomewhat o^ i:s vcy elTcnce ^fo them-,and fo far as they partake of that cffence of Love, fofar'are they indcoi tliofc fpecial Graces which cdrry the foul to God its End ; And in this fence we may allow the diiiindion hz- twecn FiAcs, Spes,8cc.format4 chjritate fwhich is true Chri- jtian Fai'.h and Hope,) nnd Fidej, Spej^ &c. info'-wu , which is but an opinion and dream. And loit is in the body of fin ; When /f//"-/ovf doth reign, it is the Heart of wickednefs : And thougli every fin hath its own fpecifick nature -, yet all are vir- tually in/^-Z/'/ot/f, and are fo far mortal, or prove men grace- lefs, ai thev arc informed by the efTential Communication of felf'love ; For 4^?// being the End, informeth all the means ts they refped it. I fay the more to you of this, becaufe indeed it is a weighty truth, for the ripht underftanding of the true na- ture of Grjce and fin; and I doubt many arc in the dark for want of undcrQanding and confidering it, A man that feareth andLovch God, and an unfanSified man may be both c)ver- takenwiih the fame (in -^ perhaps a grofs one, as Ncahi^rnd Davids ard Peien was : and yet this may be a mortal fin in the ungodly;! mean fuch as proves him in a Hate of death,and yet not fo Selfijh DifpOjitions wuft he dcnkd^ And l^ Self- Uve, 7 5 fo In the gracious per Ton. The wicked will deride this in their ignorance, as if we made God partial ; but its no fuch matter: The Papifts cannot endure it, but fuppofe Peter^ David, and Noah, were quite without the Love of God, aud fo were again unfandifted men : but thisis their error. It was rot from the Power of reigning (elf-love^ and the Habitual abferce of the Love of God, that thefe men (or any Saincsj did fin ; buc from a particular ad of mortified /f/f love by a furpriz-; upon the negleA of the an to himfclf,SLr\d Complacency in himfe/f'. And this is the inordi- mitf elf- love that niuft be firft mortified. 2. The next faculty that i'f/fhath corrupredjs the nntlerflArtd- iig; and here we firft meet with the fin of />//fy?«w, which is the fecond part offelfifhnefj to be mortified, Ic is not more na- tural for ram to be finful, vile, and raifcrable, then to think him- felf yertuous, worthy and honourable. All men naturally over- value therafelves, and would have all others alfo over-value them. This is the fin of Pride. But of this I muft fpeak by ic felf . C H AP. XIV. Stlf'Cenceitednefs mufl he denied, 3.'TpHe next part of felfijhnefs to be mortified, is in the fame 1. faculty, and it is called felf-cenceitednefs. And it con- fiftcth of two parts : the firrt is a Difpofition to fe''fiP} opinions or conceits that are properly our own ; and the fecond is , to think better of thofe conceits then they do deferve. Naturally men are prone to fpin themfelvesa wcbof opini- onsoutoftheir own brain, and to hire a Religion thatmaybs called their orpa : And its their Own in two refpeds : i . Bccaufe it is of their Otvn devifing, and not of Gods revealing or ap- pointing: 2. liecaufcit fuiteth with their own carnal ends and intcrefts. Men are lar readier to make themfelvesafaith, then to receive ihjt which God haih formed to their hands. And they arc far readier to receive a dodrine thac tends to their cir- ojI coratiodiry.o^ honour, or delights, then one thac tends to felf-denial, rind to abafe themfelves, and exalt the Lord. 2. And when they have hatched or received fuch opinions which are pe- cukarly their Own, they are ap: to like thena the better, becaufe they Self- conceit edne[s mu^ be denied. yy they are their «wn, and to value them becaufe of the Intercft of Self, OSirs, ihac you did but know the commonnefs and dan- ger oi felf-conceiteAnefs in the world/ Even with many thae feem humble, and veily think that it is thefpirit of God that beareth the grcateft fway in their underftandings, yet felf doch there ered its throne. O how fecreciy and fubtilly mWfelf in- finuate, and make you believe that its a pure felf-dcnyrng light which guideth you, and that what hold is meerly by the cogent evidence of truth, or the illumination of the Spirit, when it is butaVipcrthat/f// hath hatched and doatcth on, becaufe ic is htTol»t^^ Becaufe thePapifts have gone too far in teaching men to depend on the Church and on their Teachers, therefore fslf-conceitednefs takes advantage of their error, to draw men into the contrary extream, and make every Infant-Chriftian to think himfe If mkr then his moft experienced Brethren and Teachers ^ and every raw unftudicd Chriftian to think himfelf wifer then thofe that have been fearching into the word of truth by ftudy and prayer almofl all their days: and therefore to cry down that learning, wifdom and ftudy, which they are unacquainted with; that feeing they have it not themfclves,they roayatleaft bethought at wife men without it, as thofe that have if, and fo may provide for the reputation and intereft of J'f//: O what fad work hath this great fin oi fclfcoKceitednefs made in the world ! In too many places men make it their Reli- gion to ftrive who (hall be greateft for wifdom and abilities in the eyes of men: and it is the very work of their Prayers, and conference, and teaching, to e\erc\(c felf- conctitednefj^ and to make it appear that they are fome body in knowledge : Hence is it that they are fo apt to fall upon novelties which either few re- ceive, or none before themfelves dcvifcd, that being finguUr, /f// may be I he more obferved, and they may have fomething which may be called their Own : Hence alfo it is that they are fo little fufpicious of their own opinions, never biding their ftu- dies impartially to try whether they are of God or not, but ra- ther to main-ain them, and to find out all that can be faid for them, and againft the contrary- minded : Hence is it that fnen have iuch light a nd contemptuous thoughts of the judgement of thofe that excel ihera in knowledge, and that the voice of Co- L 2 r^h -yg Self-corjceitednefi mufi he d€niVf<^, Gal. 2. fome men are fodc- fperatcly/f.y c:«r«>f//, or which it hath not a fpccial i>itereft in J when men are ablolutcly wile in their own eyes, and comparatively wifer then thofe that know much more then ihzy '^^henfelf-tnterefi ferves inftcad of evidence to the receiving, retaming, or conrcnding for a point ; when men think they know that which indeed they do not know ; and obl'ervc the httle which they do know, more then an hundredfold more that they are ignorant of, doubtlefs htxt'iftlf.conceitedntfs with a witnels • and they that will not fee it in a lower degree, me thinks fliould (ceit in fucha cafe asthis. He that will not be- lieve thac a min is drunk when he reels and lUmmereth, may know it when he lieth Ipewing in the flreets. Well Sirs, I befeech you fee that fdf in the under^andiisg be mortified and pulled down. Its the throne of God , the Lan- thorn of holy truth, the temple of the Spirit; and (hall /^/f rule there? The«»(^fry?<«««ff,and mortification, and by becoming little children, and the fervants of all, and by learn- ing of Chriil to be meek and lowly? If not, take heedleflyoa nourilh a changeling , an Imp of Hell, and a felfifh brat, inflead ofthe fruit of the Spirit;, the peace and joy of the Holy GhofV, If you feel no great matter at home to trouble you, you are too Righteous to be Juftified by Chrift. If jou groan not under your ignorance and unbelief , you are too wife to be Chrifls Difciples : If you mourn not under the load and pain of fin , you are too well to be Chrifts Patients. If you are readier to Ju.lirie and excufe your lelve?, then to con- demn yduKtlves, and had rather hear your felves praifed, then reproved, admonilhed, or inflrudedi and like Diotrephes^ love to haveihe prehcminence, you are too high for Chnfi to take any acquaintance with you ^ and too full of f elf to have any room for his Love, and Spirit, and heavenly Confolation?. He that gave us the Parable of the importunate widdow, Lhke 18. 2^.3. would have uiunderftard that barencceflity is not enough to fit us for relief ffor then the worft of men ftiould be the (itteftj : but it murt beNeceffity fo felt, as to humble uf, and drive us to importunity with God. The Prodigal was raiferable i^hifihc WIS denied ibe hufks • but he never felc bit Fathers Sdf conceit edneji muft he denied, 8^5 embraceracnts till be came to him/elf by denying himfelf^ and re. turning to his Father. And this the felf- conceited will not be perfwaded to. The firft that muft touch Chrift after his refur- redlion, is not a King, nor a Lord, no nor a man, but a wo- man that had been a finner. When (he held him by the fecr. Love did begin Uw in humility, but it tended higher , and ended higher. Chrift hath told us, that where much is forgiven there will be much love. For there's moft of the fruits of Gods love, and leaft of /f Z/', andmoft toabife/f//. It is not poffibic that love to Chrift ftiould dwell or work in any but the humble, that feel at the heart that they are unworthy of love, and wor- thy of everlafting wrath, ThePro«iand Self-conceited cannot love him-, for they cannot be much cakcn with Chrifts love to them , except as the Pharifee in a way oi fe/f-fljtierji. But the poor loul that was loft, will heartily love him that (ought snd found him j and he that was dead, will love when he find* hira- felf alive •, and he that was Condemned both by God and Con- fcience, will furely love the Lord that ranfomed him / And it is the apprehenfions chat men have of themfelvet that much caufeth all this diflference. The Jelj-abhorring , [elf-judging^ felf denying finner is melted with the love of God in Chrift, be- caufe itis to fucha worihlefs, finful wretch. What L-^rd, faith he, is the blood of Chriji^ the pardon sf Jin , the fpirit of grace the privi'edges of achild, andeverUJiinq^ glorj fsr fnch an unrvor- thy reretchas Ijhat hdve fo long offended thee^andfo m*tchne(t- leiltd thee ani lived frtch a life as J hxvc doie, ani am fuch an empty unprofitable worm ?~\ O what a wonder of mercy :s thU I J But the full foul loaths the honey comb. The felf- conceited un- humbled finner looks as mindekfly at Chrift, as a healdiful man atthePhyfttian, or an innocent man at a pardon. And that good that is in the Proud and Selfcon^cited doth feldom do much good to others, (muchlefstothemfelves.) As fuch do but feek and fcrve themfelvet, fo ordinarily God doth rot blefs their endeavours : but as they arc perverted, they are the likeft to pervert others, and propagate their felf-conccited- nefs : Two words from an humble Self-denyi':g man, doth often- times more good then a fcrmon from the je If -conceiteii, I adcDOiiifti you therefore in the name of God, ihac you M 3 tak^. 85 Self'Conccitednefs mufl be demed. take heed of this pirc of /')tGi'But H ii but -jour conceit thatjou are wife enough to he a Teacher ^or wifer then others, and why maj not I a* well conceit it .' Ay\fyf. No raan on his oww Conceits muft become ti Teacher-^ but Self' Win t@ be denyed. 87 \mt the judicious of thac Calling mu(l CalUbero, and judge of their abilities. And coftceits^rt: as zhe ground of Clicm is. The true underftanding of the grace that we have received is a duty, and ficteth us for tharkulnefs : but the falfe conceit thac we have what we have not, is a dangerous delufion [^ For he that thinketh he U fomething when he is ttothi»g^ deceivtth him- felf. Gal. 6. 3. What if a blind man (hould argue as you do with one that fees, and fay, [ Ton fay that you fee fo far ojf, and why may not I fajfotoo ?'] would you not anfwcr him [_ 1 know that which I fay to be true, and fo do not you J And what if he ftill go on and fay Q you thinks that 1 amhlnd, and I think that yon arehlind-, and why may not I be believed as Vce/l as you? 2 would this kind of talk prove the man to have his ■ eye-fight ? or Ihould it make me queftion whether 1 have mine ? He that feeih, knoweth that he feah, whoever queftton it : and if another make doubt of it, let men that have eyes in their head be Judges, but not the blind. But I confefs , fpiritual blindnefs hath this difad vantage, that whereas I can eafily make any other blind m»h know that he is blind, and therefore bc- wJlingtobe led or he!pt;here the more blind men arc, moll commonly they are the more confident that they fee , and fcornfully fay, as the Pharifes to Chrift, "Johng.^o, [Are we blind a/fo? ^ For Pride will not let them know their ignorance* The fame light that cureth ignorance, muft reveal it. Efpecially when men are born blind, and never knew the faving illuraina- • tion of the Saints, they will not believe that there is any other light then they have fecn. But I havebeen fonaewhat longon this part ; I pal's now to the next. Chap. XV. Self -mil to be denje^J. 4. "TTHe fourth part of fclfifhnefs to be mortified, li Self- JL wilL And this is the fruit of Sclfcenceit^ and alfo a ratural corrup-ion of the foul •, And a moft deep rooreJ obfti- nateviceitis. Every wicked man is a Self-mlledmzvi, againft God J., 8 8 Self- will te he denied. God, and all that fpeak for God. And cill Self^>i mortified in tbe will, there is nv. laving grace in rhac will. Q^el>. Su: vhjt tcp'/I is n that U to be calleddfclf-rvill^ Anfvp. Not that which is from God and for Ocd ^ but all the rc!i i . Thai will thac is roc fetched from God, and moved by his will, as the Uffer wheels in a clock are moved by the hrft wheel and by the poife, is no better then silf-vfill. A will that is notdependenc on Gods will, isanldol, ulurpinghc prero- ga.iveot God; for it is proper to him to be dependent upon riQnc, and to have a will that is not ruled by a Superior will. Little do the moft know how great a fin this is, to be Self v^:llid. You have a Will to fomethmg or other coniinually, and it is vonr w'lU that rulcch the reft of your faculties and artioni : bui what isit tha ruleth^our will ? whence do you fetch the nfc andreafonof your defires ? Is it from (yo^^ w«//, or is it not? You pray to God [_ Thj ^i/l be done ~\ and do your own wills anfwer thefe prayers ? or are they hypocritical difTcmbling words ? If indeed it be Gods will that you would have fultilled, then will the knowledge of thac will of God determine your own wills. Asafervantdependeth on his Mafters will, for all the work that he is to do, anddoch not what he will himfclf, but what his Maftcr will have him do ^ and asaSchollarde- pendeth on his Mafters will, and learneth only fuch books and kffjns as he fees him ^ fo muft we depend on the will of God -, and know what is his will, before we give way to any will of our own. The reafon why you choofe any trade or calling or courfc of life, (hould be the will of God. If you are in Po- verty, and defire to be richer, and that to pleafc your own wills, and not thit you think that it would be any morepleafing to God, this '\% felimUednefs. If you defire any change in your condition, if you undertake any thing in the world, know why you do this: whether it be principally becaufe you think it is the will of God, or becaufe it is your own will ^ I tell you again, you fhould not have one wifli or defire in your fouls, till yoa can prove or find that God would have it fo : and if your own wills be made the abfolute rulers of yourwaies, you make gods of your felves, and God will den! with you acccordingly. 2. Yea if you do chink the will of God is according to your wilh Self' TviB te be denied. 89 will, and yoa are moved the more to it on that account, ycc if your own wills do lead and make the firft choice, and Gods will be brought in but to follow and encourage yours, this is ftill Sclfwillednefs and Self idolixing. This is the common trick of the ungodly. They firft give way to their own/r/f-wj//, and then they will go to Scrip:ure for foraewhat to bear them out; and will needs believe that Gods is agreeable to theirs, that fothey may goon with peace of Conscience. They go for coun- fel to God as "S^/^^iw did, not fincerely to know the will of God wi£b a refolution to obey if, bat with adcfire that God would conform his will to theirs. I cell you, if the matter be never fo much commanded in the Scriptures, and never fo agree- able to the will of God, yet if you dcfire and do it from your felves, and not for this reafon, beciufe it i^ the will of God, and do not lee Gods will lead your own, but let your own will lead, and Gods will follow, this is no better then felf-vfilledrtefs^viiTc the matter never fo good in it felf. 3. If theendthatmovethyour will, be not the fer vice and ^lory of Godjbutonly your own Incereft, this is but felf-will. God giveth you leave to look to your felvei as his Servants in a due fubferviency to him : But if you will principally look ac your own intereft, and make lighr of Gods, and fetch the rea- fon of your will and defires from your own ends and coinmo- dity, rather then his Glory, ihis is an ungodly fe/(i/h-n>ili. And yet alas, how many are there chat know not any better frame of wV/then this ? If they were truly to give an account of the principal reafon and motive of every defire of their hearts,wby they would have this, or why they would do that, muft they not confefs it is for themfelves, becaufe it ferveth their own ends or interefts, and becaufe it pleafeih their own wills, and not becaufe it furnifheth them better to ferve and pleafe the will of God. If you ask men in their buying, and felling, and marrying, and trading, and dealingjwith men, why it is that chey do this or that; can they truly fay, I do it becnufe I think in this way I can da God the be ft fer vice, and the Church or Commonwealth moft good ; and this is my chief reafon > Alas» I fear they are too few that have any higher principal end and moiivc then fclf, J^Z/'WiV/isthcfpring of their whole Convcr- N f&cionF, ^o Sdf'VDiUtobe dtn'ted. fations, that lets tbcm upon all they do. Nay doubilcfi, in tbc very duties of Religion, in praying, hearing, reading and the like, they arc but fcrvingfclf, while they take on them to fervc God ^ and their holicft devotions isbutfucha fervingof God, asflatterers will fervc their Prince or Landlord, roeerly that he may do then) a good turn, and may ferve ihdr Ends, and be fer- viceableto them ^ orelfeasfome Indidnj ferve the Devil, for fear of him left he (hnuld do them a mifchief. The ytiS that is moved chiefly bj'felf-imertfi/xsAfclJwHL 4. And much more is iz fe/f-wilJaifte fs, when men contradid the Wfll of God : when Scripture faith One thing, and they another : when they difrelifh Gods Laws, and diflikethe work chat he feci them on j wfien they have a Will to that which God for- bids , and would fiin be doing with unlawful things^ yea and it dorli not fatisfie their corrupt defires to fee that the exprefs willofGodis againftthcm •, this is/^y fucb istbine.own Will-, But the fvUloi God is perfedly £ood. Stlf'Mll to he deified, 9 j good,(hat hath not the lea{l inclination to evil, nor poHibitity of fnchathing. Be ruled by it, and youareroofl certain to have the moll juft, and holy, and faithful, and merciful ruler in the world. To prefer y>//.w/// before the Will of God, is as the Jews, to prefer a murderer Barabbas^ before the Lord of life. 4. Moreover, Our 6wh mh are guided by a dark under- ftanding : and therefore ready on every occafion to turn afide. Though the will commandeth, yet the underftanding guideth it : And therefore as the dark underftanding is commonly at a lofj, or quite raiftakcn, judging evil to be good, and good to be evil: fo the will muft needs be an unhappy governor, that fol- loweihthediredion of fo ignorant a Counfellor : But if you will deny your C^tt'^w//, and be ruled by the Will of God, you reed not fear mifltading, feeing his wifdom is infallible and in- finite. Chufe not a blind guide then, when you may have the condnd of wifdom it felf^ when God is content to be y«ur Go- vernor, prefer not fuch foolifh finners zsjour felves before him. 5. Moreover, Yonr [elf will hath almoft undone you alrea- dy :It hath been the caufe of all your fin and mifery : Never any hurt befell ycu, or any man on Earth, but (rom /elf will. And yet will you follow it llill, and take no warning, as if it had not done enough againft you? But on the contrary, you were never hurt in all yourlives by following the ff'iiif of God : nnlefs it be fuch a hurt as the fearching or cleanfing of a fore, without which ic cannot be healed ; or fuch a hurt as the taking of Phyfick, without which you can have no cure. Tell me if you can, wheneverthcWiHof God dd wrong you? when did you fpeed the worfe for the following of bis counfel ? Look back upon your lives, and tell roe whether all your fmarc and lofi have come from your following Gods Will, or your own ^ and which you think you have more caufe to repent of. 6. There is none followeth/(f//'-»»// to the end, bnt isever- laftingly undoneby it :It Icadeth dircdiy to the difpleafing of Gods Will, and fo to Hell : But on the contrary, there is none that fincerely and finally follow the Will of God, that ever do mifcarry : He is the fafeft ConduAor : He never led a foul to hell. All that follow him, live with him: For whither fliould he lead them but to himfclf ? And where God if, there is life and N 3 glory* . P4 ^t^f- *wV/ to be dem4» glory. Toobry his Will, is to pleafc hii Will ; And to picafe bifDji^our very end. It cannot go ill with them thai picafe the Lord and Judge of all the world> ihcdifpenfcr of atl Rcwardi and Punilhmcnts. 7. \'o\ir owiTvUs are fo mutable as well as mifguided, that ihey will bewilder you and tofsyou up and down in perpetual difquietncfs •, though I know you think that it isthe only way to your concent, and nothing will content you unlefs you have your w//. But you are lamentably deluded-, your rvijs are like the will of a man in a fever, that would fain have cold water, which pleafeth him in the drinking, but afterwards may be his death. You love that which hurteth you ,- vea that which is no better 1 hen poyfon to your J*/^//. You would foon undo your felves, if you had your own wih. It is none of the lead of Gods mercies to you to crofs your wils, and to deny you that which you have a mind to. You will not let your children cat or drink what r^fjT wV/, but what ;<}« rpi/Z^that know better whats good for them. A patient can deny hisflw«w;// for hii health, and fubmithimfelftothe tviU of his Phyfician. And fhould not you much more fubmit to God ? yea you (hould defire him to deny your own wils, when ever he feeth them contrary to his Will^ and to your own good ; Had you but the skill of judging aright of Gods dealmgs, I am perfwaded that upon the review of your lives, you would find, that God hath (hewed you more mercy in the crofting of your Wils, then in accomplifhing thetn. Be not therefore too eager for the time to come, to have whai yon Love, till you are furer that yon Love nothing but that which is good for you, and which you (honld love. The prc- fent contenting of difeafed/f// W//, is buc the breeding of after- difquietnefs. ButinthelV»V/o/ God you may have full and durable content. For hisff/// is alwajtfor good, and there- fore hath nothing that (hould caufe your difcontenr. His Will is ftill the fame and unchangeable i and therefore will not dif- quiet you by mutations. He knows the end at the beginning, and fets you upon nothing but what he is furc will comfort youatthelaft. It bclongeth to ^« wV/and notto jowr/todi- fpofeofyou & all your affairs. And therefore there is all the rea- Ton in the world)tbat Gods Will (hould be fee up,and in i: y ou fliould r-> Self' TPiH t6 bt denied. ^5 (hould reft your felves content, and ihufe/f-TviU fhould be de- nied as thedifturberof your quietneff. 8. Moreover, J'f//-w7/i$Satanswill, and ftlrredup by him againft the Lord. Howelfedo you think the Devil rules the children of difobedience, but by fe If- ccnceit &nd fe/f-rciU ? If therefore you would deny the Devil, ieny Se'f-vri.U ; forinbe- ing ruled by it, you are ruled by him; and in pleating ir, you pleafe him. God himfelf tcls you this in plain cxprcffionF, £ph. 2, 1,2,3. They thAt WHil^in tre^ajfes atidjins, t^nd (o are dead in them ^ according te the cottrfe of this yporld^ andinthe lufls ofthtflefh, fulfi ling the defrej ofthefiejh andof the mind, thefe the Holy Gholl there teis you, doyvalkjiccording to the Prince of the pvftr of the air, the fpirit that no ivorketh in the children of difobedience. p.Itisthc very perfeAion and felicity of man,to be conformed to the ;Fi/^ of God, and to reft with full content therein •, And it is the corruption and mifery of man, to havcay<"/^/2imifguidcd Willof hiiown , and ftrive againft his Makers Will. And fo far asyouftickinyonr own wils, and arc itt upon them, and roufthave them fulfilled, and cannot reft in the Will of God, fofarareyouftiilunfan(^ified, and unfaved, and in the power of your great difeafe. And fo far as you are dead to Self-rfil/, and look up to the Will of Godbothfordiredion and content, and will that which hewilleth, even becaufe hewilleth ir, and would have you wiliit, and can reft your Ibuls inthisas fullfa- tisfadion [It is my Fathers Will , and therefore beft.] So far are you fanftifiedand reftored to God. 10. Laftly,letmetellyou, that its beft for you to deny felf" w// in time, and give your w/7/ to the /f'lV/of God. For when you have done all that you can, God mV/ have his Will, and you (hail not have your own will long. You may ftrive againft the ;r*//of God, but you fhall not fruftrare ir. You may break his Laws, but fhall not fcape his judgements. You may rebell igzinilbii cemmandingrpillhut you cannot r €C\i{ h\s pftui/hing y»ilL When you have done your worft, its Gods will that rauftftand; and fucha will as is little to the pleafure of your wils. But i't/fipj// is never of long continuance : its content is ihort. Now you will have yous ^ill^ let God fay what he will 10 ^$ Self' will to be denied. ^m to you ; you Love to plcafe your appetite in meats and drinks ; you love to he carnally merry, and fpend your time in vain fports and plcafurc •, you love to be rcTpeftedand humoured by a!), and to be honoured and counted iomc body in the world ; you love to be provided for, tor the time to come, and to be wealthy that you n?,ay take out ofa full heap; or at Icaft not want for the contentment of your flifh : and therefore you muft have your vilsy and have that you love, if yoa can tell how to get it : But />5w/o«^ will you have yoni^ils? How /<»^ will you have that you love, though God forbid it ? When death comes, will you hive it then ? when you lie in piin expeding every hour to appear in another world, will you then have your jr»// / when you are in Hell, will you then have your vt't't, or that you love ? O Sirs, Jf//-w///is{hort-lived, as to its delights and picafure: But the Will of God is everlafting. And therefore if you take up with your own wils, how fhort will be your content / but if you look for content in the Will of God, you will have ever- laftingcontent. Your own wils may be croft by every trifle; Any man chat is greater then you can crofs them : yea chofe that are under you can crofs them. The pooreft beggar can rob you, orfcorn you,or raife a flander of you, or twenty wayes can crofs your felf-wi/s ; A hundred accidents may crofs them. Your very Beaft can crofs you ; and aimoft any thing in the worldxan crofs you ; much more can God at any time crofs you ; and crofs you certainly he will : fo that in your own will there is no reft nor happinefs. But if you could bring your tvifs to Gods, and take up your full content in this \^Jt u the Will of God^'] then what a conftanr, invincible content might you have I Then all the world could not difturb you and rob you of your conrenr,becaufe they cannot conquer the Will of God; His will (hall be done ; and fo you (hould always have conccnr. Chap. Selfijh Paftofis to ke denied. 91 Ch a p. XVI. Self^) Papons to be denied » •5. A Nor her part o^fclfip)nefs to be mortified and denied, fj?, X\fclfij%Pafions. Theloal is furnilhed with Paliior.iby by God, partly for the exciting of che »i7/and other faculries, that they do not fluggiflilynegle are men from that which hurteth the flefh / as to go into a peft-houfc, or to take deadly poyfon, or to fuffer any pain ; but few are fo averfe to the breaking of the Law of God. A hard word or a httle injury done to themfelves, will put them into a /J4//?(?», fo that their anger is working out in re- proach, ifnot in more revenge : but God maybe abufed f o:ti day to day, and \\o^ fAUentlj can they bear it? There's few carnal minds but can more patiently hear a man fwear, or curfe, or fcorn at Scripture and a holy life, then hear him call them Ro:ue ^ Or Knave, or Theif, or Lyar, or any fuch difgraceful O nam if. ^g Selfijh Pafms to k d^nUd. name. Itfeems an intoUrable di(honour with felfidi perfons that arc advanced by Pride to be great in clieir own eyes, for a a man to f,ive them tie I'^e, or to reproach their parentage, or mike them (eem ba;'e : but they can hear twenty oaths ard reproach :$ of the truths or ways of God as quietly andpiticn'ly as if ?here were no harm in ihcra. Their own enemies, wliom God commandeth ihcm to love, they hate at the heart t but the enemies of God and holinefs, whom DAvid hdteJ mth a ferfeH hdtred , Pia!. 139. 21,22. do littleor nothing at all off.'nd them. It is not thus wich yf//-ir- njing gracious louls. When Dut-i^hca d Shimii curfe him, he commanded his fouldiers to let him alone, for God had bidden him i that is, by that affliAing providence on David he had occafionedit, and by the withdrawing of his rellraint he hid let one his malice, for a trial to Dhv d. Thus Duvid could endure a man to go along by him curfing him, and reviling him as a Trai- tor, and a man of blood, and throwing i^ones at him ^ and he rehnked i^ii/hai that wonldhave taken otfhis bead, 2 Sam. 1 6. 7, 8,9,1 3 . Bat when the fame David fpeaks of the wick/J^ the fro^ard^ the flanderer^ the proad^ the /yar^ and the deceitful , herefolveththat hewill«or know them, thejjb all not dwell in bis hoftfe, nor tarry in his fight ; he hateth them -^ they fhall depArt from hint ; he will cut them «j^, and early defiroy them from the Land, an J from the city of the Lord, Pfal. loi. So was it with Mofe:s: whcs God wai offended by the Idolatry of the Ifraelites, he WIS fo zealous that he threw down the Tables of Stone, in which God had written the Law, and broke them : but when Miriam and Aaron fpake againft himfelf he let God alone with thecanfe, and only prayed for them j for faith the Text, [_He Vfos vtrymeek.ahove all the men that wen on the fact of the earth P^ Numb. 12. 3. Phinehas his zeal for God did ftay the plague, and wai imputed to him for rigbteoufnefs : when the felfijh zeal of Simeon and Levi was called but a curfed anger, and brought icurfeontherainflead of a blelling from their dying Father, that they ihould be divided (;i Jacob , and f^atttred in Ifrael- and left them the name of Infiruments of cruelty^ Gen. 49., Take warning then from the Word of Cod ; and ufc your Paffions Self'tmaginauento bt denied* g^ PaltiJns for God chat gave them you •, bat when it is roeeerly the caui'e offe/f, be dead to paiTton a5>f there were no fuch thing within you. If the wrong be done to ystt^ think then with joMrfelveSy [_aiM, I am fnch a fillj wretched rvorm that avtrmjr done torn: is a fmali matter , in comparifon of the Uafi that t done to G^d '. it if not great enough for indignation or paffion : ]] Remem- ber, chat its Gods work to righc your wrong5,and your woilt oo lament and hinder the abufe of God. And therefore i f men cur fe yon,or revile you, or flmder you, if Gods intereft in your re- putation command you to feek the clearing of it, thend) it, buc not for jotirfelf^ but for God : but otherwifc, be as a dead man that hath no eyes to fee an injury, nor no ears to hear it, nor no heart to feejit, nornounderftanding to perceive it, nor no hinds to be revenged for it ! Thesis to be mortified, and dead to felf. When Paffion begins to ftir within you, ask, Whatt the matter f vfjjoisltfor ? and foho ia it that is wronged ?2 ^^ 'fbe God,a$k counfei of G^d, whit he would have you to do, and let your padion be well guded and bounded , and then it will be acceptable holy zeal : but if if it be but felf thats wronged, re- member that jeu art mt jour ovtn • and therefore take no thought ofthebufinefs, but leave God to look lohis ow», and do with it as heplcafe: If you are /y«, your caufe is bis^ and therefore let him look to it that is concerned in it more then you ^ and that hath faid, [_Vengeance id mine, and I yt>ill repay.] Chap. XVII. Self-magination to be denied, 6. A Notherptfrtof/f//fo be mortified and denied, isSe/f' X\ imagination. It is the felfifhnejs of mens thoughts, ihac i$ihe'i/4mV7oftheir thoughts^ and chefe are rbe Imaginations that art only evil continually. The thoughts (hould be let out on God, and his fervice ; fo that our meditation of him fhould h fweet, and yfiefhmld delight in the Lord, Pfal. 104. 3-^. and w the multiiMjit of our thoughts within w, hit comforts Jbotild deiight turfoulsy Pfal. 94. 19, Hit ivord /hould he ffHr meditaticn allthf O 2 da)^ ICO Stlf intdginatien to be denied; ddjy Pfal. 119.97,99- *^^ '« ^^ LawPjoHld rre meditate day andnight^ Pfal. i. 2. God (hould be the Spring, the End, the SumoFallourthoughcs • If we find a thought in our mind?, that favourethnotof God , yea tliat ii not lent by him, and doing his work, we muft difown it, apprehend it, and caft it out. But alas how contrary is the cafe with the moli? Asfelfis advanced higbe{\ in their imagination, (0 doth it there atcrad anddifpofe of the thoughts. What arc all the thoughts ofun- fandified men employed for, but for thcmfclves and theirs f Their fantafies hunt about the world ; but us their own game and pleafure that they range about. The thoughts of one man run upon his covctoufnefs, and another mans upoti his fihhy lans,and another mans on his fporcs and pleafure{,andanocbers upon his honour and reputation with men 1 They feed the ima- ginations of their mind uponalmoft nothing but /f//i/Z» things/ fomcfimes delighting themfelvcs with the very tJoouglots of mens cfteem of them , or of their worldly plenty ,or of their finful iufti and pleafures, & fomtime troubling themfclvu with the thoughts of their wants, or low condition, or croffes.or in juriei from men: iomtimt contriving how they may attain their defires-and cark- ing and caring for the accoraplifliing their /f//9/2' ends; morning &: evcning,at home and abroad^as the thoughts of the fandified arc on God,and heaven,and the way thereto : fo chethoughts of the unfandified are all upon/V//, and cbeinterell of feU, and the means thereto. OcUanfe your minds Sirs, of this great /?//.po/- Imicn'. Keep them more clean and chaPc to God. Deny /r//" this room in your imaginations, and waf^e not thoughts and precious time, on fuch unjufi and unprofifable imployment. It is an im- pertinency,to be fo much folicitous about the charge of God,and to care fo much when he hath bid u<, Be careful for mthing : It is a debafingofour minds to feed them fo long on folow an ob- jed, when they might be taken up with God. Care not therefore 'ythatjoHfhall eat or drink^.or wheremthyou fjall he cloathed^forafr ter uLlthefe things do thefelfipj unfandified Gentiles feek^., and our Fdthtr kwrveth that.vfe have need of all thtfc things '.IfHtfetkjc firfi fht kingdom of God ^ and hurighteoMfnefs,and a/l theft things fljall ' ht added to jou. Mat.6» 31,32,33. Self doth but rob you of the froitofyour thoughts wh^cb you roigh(reap by feeding them on Imrdinate Appetite t0 he denied. i o i Ghap XVIII. Inordinate Appetite to be denjed, 7. npHe Uft part of felf to be denycd is your inerdinate Ap' X pititesy excited by the fenfes, commonly called the fenfitive Apfitite. Thefe are not to be themfclves deftroyed. For the Appetite is natural andneceflary to our welfare .-but the inordinate defire is to be denyed, and the Appetite retrain- ed, and no further fatisfiedthen is allowed by the word of Godj and by this meant the inordinacy of it may come to be morti- fied. Though Selfijhnef J hAth defiled the whole man, yet ftnfMAl p/ea/ure ii the chief part of its intereft, and therefore by the fenfes ie commonly works, and thefe are the doors and windows by which iniquity entreth into the foul. And therefore a princi. pal part of ^elf-denyalcon^^eth in denying lUe /enfitive Appe- tite. » . , -s ■'. ,»■<..', ..;i;- Quefi. But how far is this Appetite to be denyed ? /fftjw. i . When ever it craveth any thing that is forbidden : This is pad doubt.U muft not be pleafed to the difobeyingof God.2. When it ticelh us r0n'4r^x that which is forbidden, and would be feed- ing on the i>aits and oceafions of fin •, . unlefs ihe thing dcfired be recfjf^ry, it is here to be denyed. For fin and Hcli arc dangers that no wife man will draw too near to. 3. When ever the pleafing of the knkconducethnot to Godsfervice^ anddo^^ hot fitor furnifhusforourduty, it is unlawful. ^Heft. But may not the Creatures be received for Delight^ as well as for Necelfiiy } iy^njw. Its an iil exprelTed quellion : As if Delight it felf were never nectjfary. Neceility is cither AbfolHte^ as of thofe things without which we cannot be faved^ or it is only to our betttring and the greater ftcnrlngoi out falvation : and fo its taken for that which is any way ufeful and profitable to it ; diredly or indireftly. We may and muft make ufe of the creatures , i. Not only for oqr oyprt Ne- €Bjfitjy but principally for the fctvice and glory of God, i C^r. 10.31. And, 2. not only for our ^^s//*/* neceffiiy, but alfo wlicn they in any cneafure further us io or to the fervice of Cod; O3' I o I Infirdmu Affetitt u ht dtnitd. fo be it the^' be noc Oft any other accoui.t unlawful. 3. Wc msy ufe ibe Creaiures for delight, when thai Dd ghc it feif is a means to fic us Tor the work of God, and is finccrdy foughc for that intCiic. D'Jt we may not ufe thcra for any other De- light, bus that which it felf ii ncctiTary orufeful to Godi fer- V!ce. RtakfiS are evident, i. Beciu'^c we fhouidelfe. Take thai Dehjjht cur ultimate end , which is as bad as brutifti ; for cither it muR be an End^or Mean). If it be not ufcd as a mean* to God as our ultimate end, it muft be our ultimate end it felf, which is no better then to take his place. 2. That adionis idle, and confcquently a finful roisimploying of our faculties which doth not conduce to tie end that we were made for, and live for. 3. Itisaiaiiiirployingof Gods creatures, and a fin- ful caftirg them away to ufe them for any end which is roc it felf a means to the great end of our lives. All is loft that is no way ufeful to God and our falvation. Itiscontrary to the end of their Creation and of ours. 4. It is a finful robbing God of the ufe of his talents, if we ufe them for any end that is not fubfervientto himfelf asihcchicf end. For certainly he made all things for himfelf, and that which is nol employed for him, is taken from him injurioufly. All men muft anfwer for the mercies which ihey have received; whether they have fo ufed them for God, as that they can give bim hispwn with the im- provement. 5. The fenfitive Appetite by reafon of its inordlnacy, is grownt Rebel againft God and Reafon; and an enemy to him and toourfclves. And no man fhould unnecelTarily pleafe or feed fo dangerous an enemy. Sin doth moft make its entrince this way ^ and raoft men lie in (in before our eyes, by pieafing their fenfcs : And fhall we run our felves on fuch a great and vifible danger, againft the warning of fo many experiences? Yea we know that we have been often this way overtaken our felves, and that abundance of fin hath crept in at thefe pa/Tages; and yet (hall we plead for liberty to undo our felves ? The godly arc fo confcious of their weaknefs and pronefs to fin , that they are Jealous of therafelves • and therefore it bcfeemetb noi fuchtodoanythingneedleny that may tempt them to it, and ii fo likely to prove a fnart. If Panl wnfl btut and tamt hu boJy Inordinate Appetite ts be denied, j © 2 to bring it into ftthjeBion, leji vfben he had preached to others, he Jhmld he cafl tirvaj hlmfelf, ( i Cor. 9.27.^ rauch more have we need to be watchful that are more weak. We arc con- mandcd cxprefly to make no provlfton for the fle/h, to fatiffiethe h(ii or {de fires) thereof, Rom. 13.14. And therefore they that eat, or drink, or do any thing elfe for the meer fatisfaElion ef the defirei of the flefh^ and for its delight, do break this cxprefs corafnand of God. And how i$ it faid, th&z they that are ^hrifij have Crficified the fle/h yvith the affe^lions and Infls or defires thereof^ if they may ufe the Creatures meerly todtlightand pleafe the flefti ? Thii is not C^ficifjing itsaffeUions and dtfires, Gal.5 24. Jobs fovenant with the ejjes that they gize not on alluring ob- je^/t^chera to Pleafe it, and ftilfill it! defiret ;, and they mcafure out mercies as they pleafe it, and they would return God a flvfhly thanks for thefe mer- cies, and offer hipi a facrifice as the Heathens did to Ceres and Bdcchm , whenasthcGofpel knoweth no mercy, but either eternal mercy, or that which is a^ means co it: nor will it call that a mercy which hath not a tendency to God : nor did Chnft purchafe us any liberty, but what is from fm or puMtJJj merit. Sind is for his Service : He did not fhjfer in the fie/i to procure us liberty unprofitably to indulge and pleafe che flefh, and to llrengthen our enemie, and by ufe to give it the maftery, when this maftery is the damnation of mod of the world. If Chrifti- ans had learnt more to deny their fenfes, they would walk more blaraelefly and inoffenfivelyin the world : if they would keep At a diQance from the biit, and when they cannot do fo, yei '(hut up chefe doors , that ic may be at a diftance from their minds, how fafely would they walk that now are l^umbling ae every creature that is given for their relief.' The objeds of fenfe are thefe lower things, fo contrary to theobjeftsof faith, ihac ibe more we love the one of them, the lefs we (hall regard the other : and therefore thefe are always working againA each other. And as the objeds of faith are then raoH fweet and powerful with us, when faith is fee moft fully upon them -, Co the objeds of fenfe are tbeo mod powerful to draw us from God, when the doors of fenfe are fee wide open, and the ap' petite let loofe upon them. 2. And yon may further obferve that almoin ail the ircfefi fics Inordinate appetite te be denied, I05 fins in the world, do begin with fomc licclc iibercy of the fenfcs, which at firft we tske for a lawful or indifferent fhing. The filthieft whoredoms do ufually begin in luftfal looks, ard thoughts and fpecches, and fo proceed to lafcivious behaviour, and fo to filthinefs it felf. And the glutton and (he drunkard arc firft enfnared by theeye, and tbenby tafling, and fo pro- ceed by little and little to excefs ; fee therefore that you keep as far from the baits of fenfuality as you can : and lay a command upon your fenfes to forbear : if you look upon it, you are next to touching it •, and if you touch it , you are next to tafting it ,' and if you tafte it, you are like to let it down ^ and if you let it down, you arc like to venture again and let down more .-and all mulT up agiinoryouare loft. And therefore keep out the firft beginnings, and think with your felves, If fin be the poyfon of my foul, the digefting of it will be my ruine: andif I cannotdigeftit, why fhould lletitdown ? and if I miy not let it down, whatreafon havel to be tafting it ? and if I fliould not tafte it, why fhould I touch it or be medling with it? and if I may not meddle with it, why fhould Hook npon if, or hearken to them that would entice me to ii ? fo that thcDenying of your fenfei and your Appetite,is the fure & eafie way to prevent thofe dreadful gripes that clfe may follow. 3. Moreover, if you deny not your fenfitive appetites, you will never be acquainted with )E7r<«z/^«/;<:/f//^/;f/. The foul can- rot more two contrary ways at once, towards earth and to- wards heaven. When you gaze upon this world and feed your appetites with fleflily delights, you have no heart nor mind to the delights above. It is the foul that ritires from creatures, and fen ual objeds, that is free for God, and ready to entertain the motions of Grace. No! that I would have you turn Her- mits and Monks , and forfake the company of men and all worldly bufinefs ; No, it is anbigher and nobler courfe that I propound to you :even in the midft of the world to live as without the world, and as if there were nothing before you for fenfuality to {^td. upon : To live fo fully to God in the world, that you may fee God in all the creatures, and converfe with him in thofe fame objeAs, by which the fenfual are turned from him : and to live in thegrcateftfulnefsof all things, as if there p wcr€ io5 J nor din Ate Afft tite to be denied. were nothing but penury to jonr flt/h^ and feeing God in all,and ufingall for God, and denying j'ri/, where you have a poritt'^ nit J to pkafe it ; th:j is the molt noble life on earth. Bat if you find that you cannot attain to this, and that yeu cannot deny your felvcs the delights of earth, unlels you withdraw from the fight of the objeds • do fo and fpare not, fo far aimay confilt with your ferriceablenels to God and humane Society : Butftillyoufliallfindthac whether earthly delights are piefenc or ab'cnr, jour minds roufi: retire from that which doth allure and gracifie the flefh, if ever you would enjoy Communion with God, and tafte of the delights of an heavenly convcrfa- ;ion. 4. And by pleafing yourfenfes, you #ill i«fr;Knt and plea/nre to our ftnfttal appetites and defires. And ihefamcl mud fay of boufe,and lands, and labours, and friends, and all the Creatures -, thai's the befl ftatc of life in which God is ferved and pteafed beH, with the leaii content and pleafure to the flefh. Carnal delights and fpiritual are fo contrary •, the one fo droflie and fordid, and the other fo fublime and pure, that they will not well confift together ; but the delights of the flefh do corrupt or weaken the fpiritual delights. 5. Laftly Confider, what a i^afe Mr.manly thing it is for a man to be a Have to his fenfitivc appetite. As truly as the horfe was made to be ruled by the rider, and all the bruits to be un- der man ; fowas the appetite and all the fenfes made to be ru- led by Reafon ; and no fenfe fbould be pleafed till Reafon do confent ; a heaj} hath no rule for his eating and drinking but his appetite ^ and therefore msnt rea/tn\s to moderate him : But a matt hath a better guide then appetite or fenfe to follow : you fliould not eat a bit or drink a drop meerly becaufe the appetite ivould^haveir, but Rtafon nxoSi be advifed with, and God muft give Inordinate Appetite te be denied, xoy give advice toReafon. A Swine that will drmk whey till heburiJ: his belly, is blamciefs, becaufc he knew not the danger, and had ^not Reafon to reilrain him : But a man that ha:h Reafon, and yet will eat, and drink, and flt^ep, and ufe the Cre- atures meeriy topleafe the appetite of his flefti, is utterly un- excufabie : What muft the light of Reafon be put out , or put under the cover pf fenfual concupifcerce ? muft a nature that is kin to Angels, be ennaved to that which is kin to beafts ? unworthy is he of the honour or glory of a Saint, that cafteth away the honour of his wanhood^ and makes himfelf a very bea(^. What elfc doth that wretch,that when he fceth a di(h before him that he Iovcs,doth never ask whether it be wholefom or unwhole- fom, but eats it as an Horfe doth his provender, mecrly becaufe his appetite would have it : Yea perhaps though he know, or be toldthatitisunwholifom, yet as longai it picafcch histaftc.he cares not? And what elfe doth that wretch, that whtn be fees the cup, muft needs be tafting: he loves it, and thats reafon enough with him. What a bafe unmanly thing is ir,(much more unchriftianj to be a Slave to a flefhly appetite! Would one of thefe Gentlemen- gluttons. Drunkards, or Whoremongers, or any of our voluprnous Epicures , that muft needs have that they love,be contented to become z ferv ant to a BeaJf?7lou\d you take a Dog or a Swine for your Ma4er,and lerve them, and obey them, and do what your bruitifh Mafter would have you ? why whats the matter that many of our worftiipful and honourable Beafti do not fee that they do as bad ? What is your own flefhly fenfual Appetite any better then that ofa Besft A Dog hath as good a/f»f as you -^ and a Swine hath as good a tafte or fight ai you., andalfo asflrong a luft as you. What great difference is there betwixt the ferving your ow» flefh ard anothers? your own brutifij pBrt,or an other brute that lives about you ? Won- derful ! if the favour of God be nothing with you, and if dam- nation be nothing with you, that yet you are infenfible of your honour in the world, and that you that cannot put up c difgrace- ful word or blow.can yet put up at your own hands fnch a bcaRi- al indignity, as the fubjeding of a Rational i^-rortal foul, to tbacbrutifh fleOi, which was made to be its fervant 1 P 2 Ch A t. io8 Self'interefty And i. PUafure, And Chap. XIX. Sclf-interefl^ And i.PUafnre, And i,Of thcTafet9 be denied. 2. T Hav€told you vnhmhz felfifh DiffofttioM is that mufl Xbe mortified and denied ;, and now I mult tdl you what is ihe felfi/^ Inttrefi that mult be denied ; Having dcfcribed felf-deKtal from ihQ faculties ^ I muft nowdcfcribe it byitsC>^- Ihe felfjh Inttrefi confifteth in thii Trinity of Objeft«, PIia- fu'^e. Profit, and HoncMr^ rot fpiritual, but carnal ^ notheavcn- ly,but worldly Plcafurc, Profit ard Honour : fometime all thefe are comprehended in the word \^PUafure'\ alorc -^ and then it is taken more comprehenfively, and not only for fenfual Pkafure, called volupcuoufnefs, as it is here in this didribution. And fometime all is comprehended in the term \_ri>orU~\ and felfijh- refs'm the word [^f/2'3 t^^ewW^ being that harlot with which the flefti commits adultery. So 170^.2.15,16. \_L6ve not world , ror the things that are in the world. If any man Love the WO" Id ^ the Love of the Father is net in him. For all that ii in the world, the Lnft of the fiepj , the Luji of the ejes, and the Pride of L'\fe , is not of the Father^ but is of the world: mndthe worU fn^eth awaj ^ and the Lnfi thereof: hut he that doth the will of God ^ abideth for ever.^ To ihefe three heads therefore we fhill reduce all that we have to fay of thii matter. I. Jhcfelfi/h.flfjilj PUafure that muQ be denied, confiflerb In thefc particnlars following, which I (halibut briefly touch, becauTe they are fo many, i .One Principal part o^ Senfaalitj or Stlf-intercfi, cov\(\{\.tih\T\ meat f and drinkj to pleafe the Appe- tite. So far as thcfe are taken to fit us tor Gods fervice, and ufcd to bis Glory, fo far they arcfandified, as before was faid : but when they are meerly to Pleafe the appetite, they are offered to an enemy, ard are the fuel of lull. Doyoo fee anything that your Appetite defireth, whether meats or drinks, whether for quality I . of the Tafie to be denied. 109 qaaliey or quantily ? Take it not, touch it not,meerIy upon that account : but enquire whether it tend to the ftrengthening and fitting your bodies or roindi for the fervice of God : and if lo, take it;, if not, let alone. If your appetite had rather have Wine ihen Beer, or ftrong Beer then fmall, take it not meefly upon that account : If your appetite would fain have one cup more, when nature hath as much as is profitable, deny that appetite. If your appetite would fain be tafting of any thing that is not for your health, deny that appetite. If it would fain have one bic more, when you have as much before as is wholefom or ufeful to you, deny that appetite : Or clfe you are guilty otippj fleaftn^^ . and plain Gluttony. Q^efl-. B fit is it not Urvftil at afeuft to tafte ofamther dijh\ or tat another hit , t»hen I think, that nAture needs ko more ? what ferp/exitiej then vfilljoucaji men into, to know jftji hoyo many mor- fclj :hey may eat ? Anfw. It is gluttony and no better to take the creatures of Godin vain,andfacrifice thcra to a devouring throit, which fhould beufcdonly for hisfcrvice. That which is a raans ulti- mateendishisGod. What would you have plainer then ex- prefs words of Scripture, that tell you that whether yon eat or drinks it nf**ft be all to the glory of God^ 1 Cor. 1 o. jr. «nd thac the flefhiy do make their bellies their Gods ? Phil. 3.18. And therefore when you have taken as much as fuiceth with your end,theferviceand glory of God, you muftnot take rHore for another end, thepleafingof your flefhiy defires. But for the fcruples that you mention, about the juft proportion, we need not be difquieted with them : For God hath given us fufficient means to dired u«, to know what is for our good, and what is fuperfluous • and it is our duty in an even and conftant way to ufe our Reafon and keep as neer the due proportion as we can- and when we know that this is our defire and endeavour, it were a (in againft God to trouble our felves with continual or cauflefs fcruples or fears, left we do exceed or mifs tberule. For what can we do more, then go according to the befl skill we have, and if for want of skill we fhould a little miftake, it is pardoned with the reft of our daly infirmities; and to trouble and diftrad our felves with caufelefs fears would more unfit us P 3 for I lO Self 'int ere jl^ And i . PUdfure, And for Godi lervice, then Ibme degree of millakci i ihc proporti- on would do, and fo would be as great a fin as tb« which we feared. And therefore our way ii quietly and comfortably, without diftrading fears or fcruplei, to do our beft, and ufe our prudence with /r//-^^«»<«/, and rctnembcr that we have to do with a Father that knows theflefhis weak when the fpirit if willing. But yet wilfully to caft away one cuporonemorfel, on the pleafing of our appetites, when it no way fits us for the fervice of God, and will do us no other good, this is not ftlf^de- fiialhat fenfuality. Q^eft. But nature knovfsbeji-ffhats good for it fe!f^ and there- fore tha' fvhichit defneth u to be judged hrjf ; A Btaft livtthtk loealthfulij a-i a matt, that ohejetb hit appitite or.lj. Is it not larv- ful to take either meat or drinkjon this account^ that the Appetite ie pleafed ^ith it ? Anfw. 1. Some Beafts would prcfemly kill themfelves in plei- fing their appetites, if man that is Rational did not rule, reftrain and moderate them. A Swine will burft himfelf with whey in half an hour. ABeaftin new after-grafs will furfet, if he be fuffered. NoBeaft knows poyfon from food, but would foon perilhbyit, in obeying his appetire. 2. And yet as a Bead hath no Rc&fon, foheis better provided to live without Rea- fun, ihen man i<. His appetite is not fo corrupted by fin ai ours is/ Original fin hath depraved and enraged our appetites. And if man had not more ufe for his rcafon then a Beaft even in or- dering his natural adions, God would not have given himrea- fonto rule his appetite, and commanded him to ufe it herein. And who knows not that if man did follow his appetite alone as Beafts do, he were like to murder himielf the next day or week, oratleaft ina very little fpacc ? The appecire would prefently carry us to that for quality, or quantity, or both, that would cad us into mortal difcafcs and foon mf ke an end of us : And in thofe difcafes, ihepleafing it ufuilly would be certain death. And indeed this is a beaftly dodrine, that man that hath reafon lorulchisfcnrua!inclinationi,fhould lay itby and pleafe his ap- petite wirhout it like a brute 1 what more do all Gluttons, an4 Drunkard'>,and Whorem<">ngers,but follow their flefhly defires i* And if the defires oi the fltfli might be followed, who would not be I. oftheTafte to ^^ denied. 111 be fach as they, in fome rocafure? That which is «ofin in a Beail, is a hainous (In in a man, becaufe man htth reafon to t uie his ap- petite, and a BeaQ hath none- and therefore is not capable of iin. And for the body, its certain that moft of the difeafcs in the world arc bred and fed by the pleafingof the appecice ; and I think that there's few that are laid in their graves, but this was checaufeof if, though the ignorant know it not, and the fenfaal are loch to believe it. And for the quertion, whether ive may not take any meat or drinks purfofeiy to pleafe the 4ppetitf ? I anfwer, yes, as a means to fit us for duty .-but notasyour chief end. i. Sometimes, efpecially in weak bodies, the very Pleafing of the Appecice doth recreate nature, and further ftrength. 2. Andfometimc the appetite fliews what fort of food nature will beft clofe with andconcodt^ fo that as to the quality, if Reafon have nothing againrt it, ic hath fomething for it ; becaufe it is a fign that its like to be beft digefted, which is moft defired. And foif yoa thus far follow the appetite, as a fign direAing your reafon what is beft, and take nothing ultimately to pleafe it, but by pleifing it to preferve the health or vigor of your bodies for Gods ferrice ; thus you may do and yet be (elf-denjiKg : for this is not a fenfual ferving of your flefh. But if you will 1. Takethat which reafon tells you is unhealthful in quality- 2. Orthat which reafon tells you is either hurtful, orbutneed- lefs and unprofitable in the quantity. 3. Or havemaftered your reafon fo far by your appetite, that you will not believe that ii hurtful or neediefs which you love, but judge what is good for you, meerly by your appetite, asabeaft. 4. Or if you make the pleafingof y«ur appetite your chief End, in any meat or drink that you take; all thisis beaftiality, fenfuality, carnality, gulofity, and contrary to true moderation and /?//- denjal. Live therefore like men and not like be-afts ; like Chriftian?, and not like Atheifti and Epicures: He haih as bafeagod as moft of the vileft hea:hen Idolaters that makes his belly his god. He that cannot deny />jw/f// a delicious cup or morfel, would ill deny himfelf a Kingdom if it were made the bait of fin. He that will not difpleafe his appetite in fo fmall a matter, would hardly 1 12 Sclf-tntereli^ And i. Plcdfurg, And hardly leave bis cftare, or liberty, or life, if he were pat to it, cither to fin, or leave them. Ashcis a faithfulfervant to God indeed, that will not diiplealc him in the fcnailcft matter; fo he is moft fully obedient to the flcfti, that cannot deny it the /m/? thing that it defircth. Though I know that the frpalnefs of the matter doth often fo relax the caurcloufncrs even of the godly, that they venture on a fmall thing who would not on a greater : yet even wich thero it is fomc aggravation of the fin, that they cannot bear fo fmall a matter as the difpleafing of their appetites in fuch a trifle : and that they cannot deny them/elves, where they may do it at fo cheap a rate; and that they have the beart^ to difp'eafeGod, and wrong their fouls for a cup or amorfel which their appetite hath a mind to. He fets little by Heavenor the favour of God, that will venture it for fo fmall a thing. It hath oft times abated my compaftlon to dying men, when I have known that their death was caufed by a wilfuil obeying rheir appetite againlt the pcrfwafion of their Phyficianj and be the perfon never fo dear to me, I feel that there is fomc- what in nature thit inclinethus to confent cothefutfcringsof the w'tlfnlU or abateth our pitly of them in their mifery. It was an aggravation of Adams fin, that a forbidden morfci could entice him to venture on the wrath of God, and theruineof himfelf and his pofterity. And it will be a double aggravation of your fin, if you will take the fame courfc, and take no warning by him, or by the finning world, that hath followed him to this day \_ when the woman faw that the tree was good for food, and that it was plcafant totheeye, anda tree tobc defired to make one wife, (he took of the fruit thereof and did cat] (7f».26. TifM entered fifty dnd^eathifj [in. 2. A Nother pan of felf-intereft to be deny ed, is, the pleafing -^-^ of luftful venereous inclinations. Not only in avoiding the grofs aft of adultery and fornication it felf-, but alfoin avoiding the pleafing of any of the fcnfes by lafcivious adions that lead to this : efpecially forae men that are naturally prone toluft, have need to fetawork both faith and reafon, and forae- cime call for help from others to quench thefe dangerous helli(h flames* 2, Luflful inclwations tohe denied, 1 1 j flames ; For it is a fin thai: God hath fpoken terribly againft, and that fo often that intiroateth mans pronenefs to it, and ex- prefTcth Godsdetcilationof it. And feldoni doth P4«/ rebuke if, but he reckoneth up the feveral kinds, that be may make it odious, and none may fcape. Gal.5.19. Norvthe^orkj if the flf^j are Tftanifefi, vrhich are^ AJftlierj^ fornication ^unclean- nefs^ Ufciviomneft , &c. of the which I till jou before, as I have alfo toldjort in time f^fi, that they trh ch do f$ich things {hall not inherit the Kingdom of Cod. The fins which he would not have the £/>^;y»4«j- name, are, \_ fornication and all nnc leant fs^ nii- thtr filthinefs^ nor fooUPi talking, nor jefiing^ rchich are not conve- nient : hecatife no whoremonger^ nor unclean ferfon, nor covetow man, who is an Idolater, hath any inheritance in the Kingdom of Chrijl and of God ] fo Col. 3.5,6. [_Mcrtifie therefore your ifitmhers which are upon earth j fornication^tincleannefs, inordi- nate ajf a flion^ evil concupifcence^ and covetomnefs which is Ido- latry ; for which things fa\e the wrath of God cometh on the children of dif obedience ^ I Cor.6. 9, lO. {_Be net deceived-^ neither fornicators^ nor idolaters, nor adulterers^ nor effeminate^ nor abuftrs of themfelvet ^ith mankind, bCQ. pjdl inherit the Kingdom of G9d\ \ Tim. 1. 10. The Law is made for whore- mongers, for them that defife themfelves with mankind, &c. J Heb. 13 4' Whoremongers and adulterers God will fudge J Read aifo I Cor. $.11 Afattb. 1$. ig Heb.lz. 16. i The f^. 7,. Rom. 1.28,29. &c. iar.6. 13,18 & 10.8. 7«^. 7,8. Thefe filthy dreamers d file the fijhy See. 2 Pet.l.iO,i^. [_ Bat chiefly them that walk^ after the fiefh in the lufl of uncleanneft Ha- ving eyes ful of /Idultery and that cannot ceafe from fin J Abhor therefore this fikhy damnable fin, which God abhorretb. And to that end pleafe not the flefh by any beginnings of ic, or any thing thai favoureth of it, or makes way to it. Chamheriyig 4«.d w<««r4>»»^/} are mentioned by the Apoftle among the fulfil- ling of the fii/hly lu/lsy i?o>w.I 3.1 5,14. the allurements cf the lufis of thefit/h anj wantonnefs was the courfc of f he wrerched Apoftares, iPet z.iZ. 1 P*/. 4. 3. Eph^ig z Cor. 12.21. Mar. y. 22. And Chrift hirnfelf hath told you, thar [he ibai hokethtn a woman to lufi a'ttr her ^ hath cot»mitt(d adultery al- ready in hid heart'] Mit.5.28. Suffer not thereiore your eye Q to t . Lujiful IndinAtions to he denied. to entice your hearts, by gazing on beauty or any tHuring ob- jcdti ;, couch them not, cocae not near them without nccellity. ;Thc fire of luft doth need no blowing up : but in fomc it needcth all that ever they can do to quench it. Fly iherct^jre from the temptations and occafions if you would efcape- caft noi your ftlv€$ upon opportunities of finning ; Let temptations have as little advantage as you can. A weakChriAian may walk more evenly that flyeth from temptations, and keeps at a diftance from that which would enfoare him, then altrong Chriftian that fuffcrs the bait to be near him. Davids woful experience could tell you, what it is to give way to a wandring luliful eye; when Jofephs refolution may tell you what an advantage it is, to fly away and not to ftand a parley with temprationi. As ever you would fcapc this fin, this horrible foul-deltroying fin, keep off from all opportunities of committing ir, and l.ve not with temptations near you ; efpecially take heed that you fuffer not an unclean fpirit to pofTcfs your thoughts ;, but caft out thefirft impure cogitations with abhorrency, O the daily fiUhirefs that lodgeth in the thoughts and imaginations of fome men 1 They can fcarce look on a woman of any comlinefs, but they have- prefently fome fiUhy thought. If they attempted adualun- cleannefs, a chaft perfon may eafily rejcdJ them with dccefla- tion I, but in this fecret way of heart- fihhinefs, they will com- mit lornication with whom ihey pleafe, and as many ss they plcafc, and as often as they pi cafe-, but the ruin and fin arc only their own. Asyou lovethefavonr of God, the credit of the Gofpel, and the peace and falvation of your own fouls, de- ny your fclves not only the lufti of uncleannefs, but of nnchaftc behaviour, and wanton dalliance, and the filthinefs of vour thoughts. For how unfit is that mind to converfe with God, and to be crop'oyed in holy ordinances, that comcth but newly frpm thinking of filchinefi, andfcedingon luft/ ChiA 7. Wanton difcourfe^ Jongs ^to be denied. 115 Chap. XX. W Ant on difcourfe^ fo^g^-i ^obe denejd, ^ • A Nother pare of fclf-intirtji or fcnfuality to be denyed, XjL is, the ufe of •wxvton fifthj difccu^fe, and of wanton hookj^ (ir.d [cngs and ballads ^ commonlj called Lsve/ongs. As thefc arc the ft^it$ of vain minds that doinvent thcrn, fodo ihey breed and feed the like vanity in others. Indeed ihcyare the Devils pralms and Licurgy, in w hich he is ferved with mirth and jonity, by perfcns of corrupt and fenfual minds. They thu will not be at the pains tolearnaCatechifm, willlearna wanton fong or ballad, which one would think (hould be as hardlvlearnc. When we defire them to learn any thing that is neccffary to their falvation, they tell us that they arc no fchol- lars, and they h«ve weak memories, and they cannot learn. But they can learn an idle tale, or a filthy fong, though they are no fchollars, and though their memory be weak. Their weak memories are ftrong enough to keep any thing that** naught; like a riddle that will not hold the corn, butit will hold the ftrawsandrubbifh; or like a five that will not hold the milk, but it will bo!d the hairs and filth. And fo much g-earer is this fin then many others, becaufe it is ftudyedfor, and laboured for, and therefore is committed purpofcly, refolvedly, and with delight, and not as fome other fins which men are tempted to by luddcn paffions or furprifals / What abundance of children are fet to fchool to the Devil, and muft beftow many daycs and hours in learnng tbeir leffons I and when they have learned them , he muft hear them fay ihera over, ufually more J hen once a day. As they are at work in their (hops or fields, they arc at it, either by wanton fong*, or ribbald filthy talk: yea they be not afharoed to (ing them as they go about the ftreets; Mark this, you ihatareihe fcrvantsof Chrift ! will you ever- more be afhamed of your Mafter or of his holy fervice 1 will will you beafliamed toconfefshim intheopenflreett, or to be heard at Prayer ,or reading^or finjjing the Praifc of God in yoar Q 2 houfesi m 1 5 Wanton difcfittrfcf [on^s to bs aenied, houfes ^ when the Devils fervants are rraincd up in their very childho'^od to ling his Pfalras in the open ftrccts, and publikely to fcrve him without fear or (hame / May noc a man conjcAure by their educarion, what trade they are intended for ? They that ferve an apprentice fhip to a trade, are fure in- tended ro hvc upon it. One would chink by rhe talk and the fongt of many of our children inthcOrecrs, that the pirems had bound chem apprentices to a brothelhoufe, and intended that their trade (hould be for-iication, whored. >m, and all un- cleannel'sl why elfe do they learn the art of talking of it, but in order to the art of prad fing it } Sure I am, they are the ap- prentices of Satan : and a doleful cafe it is to think on ; that as the Turks do take the children of Chriflians, and breed them up to be their Army of Janiziries, to figh: agiinl\ Chrifti:ini as their ftou:eft Souldiers, when they come to age^ fo the De- vil and iheir own parents do cake the Children that m baptifm were dedicated once to Chrift, and lifted under his command, and they teach them to fight again!! Chrift, by curling, and railing, and fwearing, and mocking at GodlineCf, and by baw- dy fongs and nbbaldry. Chrift u\\^ih\i%that out of the abun' dAnce of the heart the month ffeaketh-^ and therefore they can- not in reafon blame us, if we judge of their hearts by tbeic tongues : for though the tongue be too often better then the heart, it is feldom worfe. And furely if many of our wretched neighbours may be judged of by ihisrule of Chrift, wemuft needs conclude that they have luftful, filthy adulterous hearts? what elfecan we think of them when their difcourfe and fongs are filthy, but that their hearts are filthy ? Chrift hath war- ranted us to conclude, that rotten fpcecbcs come from the abundance of a rotten heart. Young people, I befeech you regard your credit, if you regard not your falvation. Will you openly proclaim in the ears of the world that yon are trained foldiersof the Devil, learning to be whores and whoremongers, or that you have luft and whoredom in your hearts ? Is it your meaning to tell this to all the town } what doth it in your mouths, if it be not in your hearts? will yon not judge by a mans language what Country man he is ? If he fpeak Wellh, you^i chink he is aWdfh man: i/lrifb, you'i tbinJ^ be is an Jrilhi 1 Wanton difcottrfe, [ongs iQbc denied, 1 1 ^ ir«fhman- if Englifti, you'l conjedurc he is an Englifhman: And if you fpeak the language of harlots and brothelhoufcj, what can we think but that you arefuchyourfelvej, or at leaft are learning to be fuch ? For fliame do not fo difgrace your parents that breed you up, and the houfes that you live in; what may folks think and fay, when they hear you talk filthily, and ringing filthy fongs, will they not think that you have Adulterers or filthy per fons to y»our parents, that teach or fuffer you to learn fuch things } and that they are bringing you up for their own profeflion ? will they not think that you live in whorehoufes, and not in Chriflian families ? Do not for fliame proclaim this fufpicion of your parents, or the families you dwell in, in the hearing of the world, unlefs you think it an honour to be harlots. It would make the ears of a modeft pcr- fon to glow on his head, to hear the ribbildry that is ordinary in feme prophane families ^ cfpecially in many Inns andAIe- houfes, where the quality of the company and the nature of the employment is fuch from whence no better can be cxpefled. Let all that would beaccountedChriftians, deny and abhorr this part of fenjudlitj in themfelves and theirs. Again confider the command of God [_'B ut fornic4tio» ^ and aH uncleannefs^ or Covetotisnefs , let it mt once he r.umeci amongji joh , at bccometh SaifitJ : neither fiithinefs^ ner faottpj talking^ mr jefting, rvhich are not convenient'^ bht rather giving of tbAr.kj: Eph.5.3,4. & 4.29, 30. [^Let no corrupt communictttion proceed out of jour mouth , bnt that which is good to the uje of edifying, that it may minijitr grace unta the hearer i ; and grieve not the holy fpirit of God. 3 Mark here, how fuch filthy fpeech is called [ Corrupt ] Communication, or rotten ; like Carrion in a ditch, which flsould caufe all that pafs by to flop their nofes. And yet this is our peoples fport : vrhat fay thefe wretches, may we not jeji and be merry. wh(M we mean nffharwy without all this ado ? Have you no honefter mirth then this? nor no n>ore cleanly jeftsthen thefe? will you feed upon that which is Carrion or corrupt, and make it your Junkets to delight your palat ? will you make merry with that which God condemnetb, and threatneth to fliut you out of his Kingdom for, and makes the mark of the unfandified, and chargech you not once to name it, that is, noc Qj without 1 1 8 idle And worldly talk to be denied, without diftaftc and rebuke. Ha.ve yoa nothing but filthinefi, ard the fervice of ihc Devil, tnd thcuraih of C od to play wi:h, and to make merry with. Prov. 10.23. \_Itis 4 ^ort ta a fi>cl to tit mifchief ' I may well fay of this, as Solomon of ano- ther np,Prot/.26. 18, 1 9. [_As Awad man that cjjfeth firthands^ dirrovri and death, fo itthe man that deceiveth bU nelghhour^ ani faith, Amnotlin i^crt}'] Its mad fporting with (in, elpeci- aily tochoofeitpurpofely foraTecreation •, and fpccially fuch an odious Hn as this thac infedeth others, and banifhetb all gracious edifying conference, and increafeth the corruption of the mind, and preparerh people to aAual whoredom, felf pol- lution, and abhominableunclesnntfs : for thoughts and w^-ii are bur p-eparatives to deeds. ii .p- Ch ap. XXI. idle a;fd worldly talk to be denytd, 4. A Nother pirt 0^ fenfualitj to be denycd, is , Idle and vtorUlj tulk^, which mo[i men mak^e their djtily recreation. It is rot tobe msdelightof thacC.hnrt himfelf harh told you, that fcr I very idle vford men (hall give Account in the day of fudj^e- mrntj Matth. 12.36,37. fuch an account as that they (hall be chargfd on you as fins ; and if they be not repented of, and par- doned through the blood of Chrift,they will be your condem- ratfon as well as greater fini. By idle Vwrdi is meant, not only all wicked, and alllyingwordi, which are vain in a high degree and worfe ; but alfo ufelefs unprofitable fpecches that tend not to any good, and which you have no calItorpeak,T'ir.3 9. And that which the Apoftlecalls ^ fooUjh talking'^ Eph.5.4. When that ChriAianwifdom is left out that (hould guide and feifon our fperch, and dired it to fomc good end : efpecially when by vain jefting men will make fools of tbemfelves to ple^fe others : or when they layby Chrillian gravity, and by jelling affeift to become ridiculous, E^h 5.4. much more when men jeilwiih holy thing', and fpcak unreverently, contcmptooufly or idle and worldlj talk to be denied, 1 1 9 or fcornfully of the matters of God, which is impiety in an high degree : The fame may bcfaidof proud boafting words, and of multitude of words, even when the marter is good, bu: the multitude of words unfeafonable and unprofitable; as aifo ofrafhunconfidered words, that tend to ftir up ftrife and paf- fion : as alfocenfuring, back-biting, reproach, flatcerv, d/T.m- bling, and many the like : but the thing that I principally fpeak ofnow^ is the pleating of a mans y^// by a courfe of idle un- profitable talk. And alas how common is this fin 1 Not only the foolifli multitude are guilty of it, but pcrfons of judgement and gravity and reputation. How many may you come in com- jrr?y with, before you (hill have any edifying Comraunica- ik ., hattends tominiftergracc to the hearers; vanity is be- come the common breath of the greateft pirr. What the bet- ter can any man be for their difcourfe , unlefs by taking warn- ing by thera, to avoid the vanity which wehear them gaikyof? even antient perfons with whom the words of wifdotn ftiould be found, ( Job. iz. 12.) and who (hould be examples unto youth, areyet given up to idle talk J and an old ftory is more favoary with them then heavenly dilcourfc : even Parents and Mailers that (hould b; eximples to their families, will in their hearingmultiply idle words, as if they would teach them to be vain as they are^ when alas, the fouls of tbofe about them have need of other manner of difccarfe j and ics another task that God hath fetthem,'Dc«f.6.6,7,8.& 11.18,19 whence is it that Children learn a '-ourfe of idle foolifh talking, more then of their own pirents? Foi one word of God, and the dodrinc of the Gofpei, and the matters of falvation, that their families hear from moU of them, t^-.- ' hear an hundred, yea a thoufand ol.tv world and of unpr :tabie thi.-gs. Had God but the Tithe of their iwords, we 'roald account them very pious. And they thatt?nnot fpare him .he tithe of their word.';, I doubt do not allow Um the Tithe oi their affwdions, and would not allow him the tube of their increafe, if they could tell how to keep it. Not but that wi:h fome perfons, that are called to much worldly bufinefs, more then ten parts of their daily fpeecbes may lawfully be about the creatures : But then CTcn thofc with godly men are ultimately for God, and fo are ■ fandified. . 1 2 o Idle and worldly talk to be denied, dandified, and not unprofitable : and alfo thev are glad tore- deem what ritDc they can for f^eechcs of an higher and more txccllent fubjcd. And the coramonnefs of this fin of idle talk, yea with many that wc hope are godly, dorh make me think that its thought xo be a fmaller matter th^n it is •, and I doubt this conceit is it that makes it to be fo common. And therefore I fhall here give you fomc of the Aggravations of this fin, that you may here- after judge of it as \i is, and not be encouraged in it by falfc apprchenfions. I. A cuftom of vain words, is a Hgn of a vain and empty mind : were the heart but full of becter things, the tongue would be employed in better (pecches. Either the head , or heart, or both is empty and vain, in that meafare as the tongue is vain, EccIef.$.T;. \_ A dream comtth thropt^h tloe mttltltudt of bufiHtJs , dnd a foals voice is k»orf>t by WHltUude of -words ]] Ecclef. I o 1 2. Q Thivpords of a vfife mans month are grMious ; but the lips of a fool wi/t fw^Ilopf up kimfelf~\ Ecclef. 10.14. [A fool ts full of words ^ And therefore Solomon oppofeth the tongue of the jufl and the heart of the wicked, Prov. 10.20. [_ The tongue »f the jufi is as choice filver : the heart of the wlchd u little rverth "] See Prov. 17. 27,28.Pfa!. 3 7- 30, 31. \^The mouth of the righteous fpeakfth yvifdom, and his tongue talk^ethof judgement] and whence if this [The Law of his God is in his heart : none of his fleps /hall flide. ] It ii a fign that a man hath little feeling o( thegreatnefsof his own fin, of the greatneff of Gods Love in Chri(t,of the greatnefiof the joy that it fei before him, of the greatneff of duty that lyeth on him, when he can fpend fo much of hit time in talking of raeer vanity. You cannot get a dying man, or a mans that's taken up with any great important bulinefs, to jeft and prate with you of idle matters. Its only alienated idle minds tbatcangive way toa courfe of idle words : nay it it a fign that Confcience is not fo tender as it ought to be, when men can knowingly goon in a courfe of fin : Doth not Confcience ask you what you are doing, and whether this difcourfe do tend td edification, and the cherilhing of grace ? What Confciences have you thai look QO becccr after your tongues, but will lee them wander fo Idle and mrldlj T^lk to he denied, 121 fo long after vanity, before they call them to account. Do you remember Gods prefence, and withall his holinefs and jca- loufie ? Can you talk fo idly and God ftand by, and hear every word, and put down all ? How can you be fo conceraptuoufly fearlefs of his prefence ? 2. Thetongueof manisa noble member, called our glory ^ Pfal. JO. 1 2. ^ 57 8. given us for the Praifeof our great Cre- ator, and for other high and noble end?. And (hould it be abafcd and abufed to idlenef* and vanity ? you will not take the cloaths that adorn your bodies to cloaih a Maukin, or fwcep the Oven, or wipe your diflies with : and why fhould you ufe your tongues to filth or bafe unprofitable things, that are given you for the nobleftufes in the world, even the honour of God, the edifying of your brethren, the reproof of fin, and your own falvaiion? 3. Confider, what abundance of grc«t and needful imploy- ment you have for your tongues, and then tell me, whether you (hould fpare them to idlenefs and vanity ? O what work hath that little member to perform / what matter* have you tommd and talk of? what tranfcendent fubjeds? whu matter of highert excellency, and greateft necefiity ? you haveaiifeof fin to look back upon and lament : you have many a fin to con- fefs to others : you need much help againft temptations, and for the ftrengchening and exercife of yodr graces : what need to make fure of your tide to falvation ? and to prepare for death, and to get ready the graces that you muft ufe in your laft necef- fities } and yet have you words to fpare for vanity ? What abundance of poor fouls about you are ignorant, hard-hearted, fenfual, covetous, empty of grace, in a ftate of death , and need all that ever you can do for their recovery, and rill too little : and yet can you find in your heart to talk wih them of vain unprofitable things? Alas Sirs, raoft of the perlbn* about you are within a ftepof death, and going to the bir or God, and want nothmg but one ftroak of dea:h to make them paft help, and fend them to damnation : And can you find in your hearts to talk idly with fuch mtn ? Oc.uel u-imccul people, that regard no more your neighbours rrifefics ! If you caiie to them at the point of death, or if their houj[«$ vvere on fi <*, R would I2t Idle and worldly Talk to be denied. would you lie down and tell them an old tale, or talk of the weathtr,or this trifle, or that ? what an abfurdity wduld this be, and infenfibility of your brethrens cafe? And will you do fo in a cafe ten thoufand fold greater? Can you find in your heart to (\and jcfting and pratmq with a puor unregeneratc man that is within a itep of hell ? Have you not more need to call to him to look about him in timci and to remember eter- nity, and to turn and live? If you feebut the nakednefsof the poor, or the fores of a Cripple, it (hould move you to com- paffion : And Will not mens ignorance and ungodlinefs move you? Tbcirraiferiescry aloud to you for piety, though them- lelvesarefilenr, [O help to faveusfrom (in and hell, as you have the hearts of men 3 and yet will you Hop your ears, and fall a prating and jefting with them ? you rob them of the means that dod hath commanded you to ufe for their recovery. God hath commanded, that \_^the word of Chrifi d^teS in jou richly in all wifdom, teaching and admonijhing one another » Col. 3.16. yet that you ^ailj exhort one another whilt it U called to dajt left anj be hirdtnei throHgh the deceit julnefs of fin Heb.3.13. Nay you have the great myfterics of the Gofpcl to difcourfe of with the Godly ^ the glorious things of everlafting life to make mention of to one another, yea you have the high praifes of God to advance in the world, and all bis bleffed attributes to magnifie, and all his glorious works to praife, and all the ex- periences of your own fouls to lay open, and his many and great mercies towards you to admire and thankfully confefs. And yec have you leafure for idle talk ? For number of objedf, you haveGod and all bis works in heaven and earth (that are revealed j to talk of:, you have all his providences, all bis judgements, all his mercies, and all his word? And ii not this rield large enough for your tongue to walk in, but you mull feck out more work in vanity it felf ? For Greatneff, you have the greatefl things in all the world to mind and talk of: For ne- ceHity, you have the matters of your own and other mens fai- vation to difcourfe of: For excellency, you have God and his J mage, ar.d works, and waies, and heaven it felf to talk of: For dclightfulnefs, you have the fweeteft objeds in the world, even ^ Idle and worldly Talk to be denied, 12^ even goodnefs it k\f, falvation, and the way coir, to be the macter of your difcourfe. And left one thing fhouldw«ary- yoa, you have a world of variety to employ your fpeeches on j even God, and all his works, and word, and waies before-men- tioned. And is it not a (hime to talk of vanity, yea to go fcek for recreation in vanity, while all thefe Hand by, and offer themfelves to be the fub/efts of your wife, and fruitful, and delightfullefl: difcourfe : Confider whether this be wife or equal dealing. 4. Moreover a courfe of idletalk, is a thief that robs us of our precious time. And he chat knows what God is, or what duty is, or what his foul IS, or what everlafting joy or torment xs, will know that time isacommodity of greater worth then fo contemptuoufly to be caft away for nothing. O remember when thou art next in idle talk , Did God make thee for this ? doth he continue thee among the living, and keep thee out of hell, and yet prolongech thy days, that thou fhouldft waftethy time in idlenefs and vanity ? Haft thou fo many fins to mortifie, and fo many other works to do, which heaven or hell lyech on, and foftjort and uncertain a time to do them inj and yet haft thou leafure for idle talk ? 5 . Moreover, this fin is fo much the greater, becaufe it is noc a rareor feldom fin, but frequently committed and con- tinued in. Itisnotlikethefinof Z)4t/*/or iVo<«)5?, that though greater, yet was but once committed : But this is made great by the number and continuance. How many thoufand idle words have you been guilty of in your time ? 6 And it is a fin that tendeth to greater fins. For idle wordi are the ordinary paflage to backbiting, railing, lying,and conrentious words, [^Prov.lo.ip. Ittthemultitudeef words there VoanrethKot fin : bnt he that refraineth hulips « wi/e^ Thus a fools lip enter into come^tioyj^Vrow. 18. 6. Hid month iiht4 de- flrticlioyt^ 4ind hi^ iips are tloefmre of his foul] Ecclef. 5.7. I»the multitude of dreamt^ dnd many words, are divers vanities : but fear thou God] Ecclef 10. 1 2, 13. [;The Lips of a fool mil /wallow up himftlf; the beginning of the words of his month i^fool- ifbnefs^ and the endof his talk ismadnefs~] Idlcnefs is the begin- ning, but worfe then idlcncfs is the end. R 2 7. It T A 1 24 Idle and worldlj Talk t$ be denied. 7. It i$ a fin that habitaatcththe fpeaker and hearcri both to vanity : ufe makci at difpofed to that which we ufe. It will growftrangetoyou to fpeak of better things, when you arc ufed to vanity. And the ufe of bearing you, 1$ an exceeding wrong to the fouls of the hearers, A fmall matter confirmeth fuch bad hearts as the moft have, in the vanity that they are in» You cafl water on their graces and your own, if there were any. Uany of them had better thoughts, your idle talk doth drowo and divert them. 8. And It is a fin that hindreth abundance of Edification that boly conference might bring. Its a precious thriving courfe for Chriflians to be communicating experiences, and declaring the excellencies and loving-kind nels of God, and exciting one ano- ther : and this you lay by , and turn to vanity. Nay perhaps fome other that is in the company may be purpofcd to fet upon fnch proatabledifcourfe, and your idle talk doth hinder them, and fupprefsthe exercife of Gods graces for your good. At leaft there may be much precious matter in them, that wants but vent, and if you would but begin, it maybe poured forth as precious oyntmenc. Many wife and able men are too back- ward in beginning edifying difcourfe, that yec are exceeding froitful when you have once fet them awork. And idle talk is thehindereroftbis. 9. And icisa very fruitlefs fin. You offend God forno- thing. What get you by an hours idle talk? or what have you. to tempt you to it? 10. And it isa wilful fin,and ufually accompanied with much Iinpenitency, which makes it much the greater. Men ufe not to lament il, and call themfelves to account for it,and fay, what have I done ? but go on in it as if it were no fin. And now you fee the greatnefs of the fin, I befeech you make more confcicnce of it then you have done. And that you may avoid it, obferv€ thefe brief Diredions. Dirtb. I. Labour for underftanding in the taatters of God: forihats it that muft furnifhthe tongue, and prevent vanity, Prov. II. 12. & 10. 19, A fooliQi head will have a foolifh tongue. Dk. z. Get a deep itDpr€fli9n and lively fenfeof the matters ~ ©f- :1... ,.:,*.■. ,, . ■. iMe and worldly Talk t$ he denied • 225 of God upon the heart. For a man never talks heartily, that talks not from the Heart. He that is full of the Love of God, poflcfTed of the Spirit of Chrift, taken up with the riches of grace and of glory, will fcarce want matter to talk of,nor an holy difpofition to fethim awork;For the Word of God will be as a fire in his heart i he will be weary with forbearing, till th« flames barft our, Pfal. 119. 1 1. & 40, 8 &57. 7.& 119. ill, & 39. 3. Jer, 20.9. The hearty experienced Cbriftianii ufu- ally the fruitful Chrillian in word and d^z6. Z;t>. 3. Prefer ve a tender confcierce, that may check you when youbeginto turn to vanity. The fear of God is the fouls pre; itrver^Pfa/. 19.9. Prov,i6.6. &23. 17. Dir.4.. Walk as before the Lord: Live, and think, and fpeakasinhisprefence. If theprefenceofan Angel would call you oflf from idle words, what then (hould the prcfence of God himfelf do 1 Dare you run on ij idle foolifli prating whenyoa remember that he heareih you ? Dr. 5. Keep out of the company of idle talkers, left they entangle you in the fin : unlefs when you have a call to be among tbem, Prov. 13. 20. We are apt to let our difcourfe run with theftream. Dir. 6. When yon are with the ungodly, maintain in you a believing compaflOioneo their fouls j And then the fenfe of their condition will heal your difcourfe. Bir.y. Provide matter for holy difcourfe of purpofc before- hand. As you will not travel without money in your parfes to defray your charges ; fo you fhould not go into company with- out a provifion of fuch matter as may be profitable for the com- pany that you may be caft upon. Study and contrive how to fuit your fpcechcs to the Edification of others, or elfe to draw good from others, even as Minifters ftudy for their Sermons. D/V.8.Speak not till you have confidered what is like to be the effc<^of it, and weighed the quality of the perfon, and other circumftancestothitend. Donotfpeak firft, and confider af- ter, but firft think, and then fpcak. Dir. 9. Be ftill fenfible of the worth of time and opporiunityi and then you will be as loth to caft it away on idle talk, as a good husband will be to caft away his money for nothing. R. 3, Dir. iQi 126 — ;: ; rr ^- — — - > Alje Stents^ RemAtices^ and other tempting Books, Dir. lo. Kerpupafenfeofyourownnecc/lity, which may provoke you co be better husbands of your tongues and time: and engage tbofc you converfe with, to mind you of yoor idle talk, and take you off it as foon as yon begin, Dir.ii. See that your heart, and tongue, and all be Abfo- lutely devoted to God ^ and then you will queftion any by ex- penlc of words .- and {\Vhatfoever yen do in word or deed, joh \^i/l doallinthenameofChriJi, and to the glory and prai/e of Godl Col. 3.17. I Cor 1031. Dir. 12. BeRcfoiuteforGod, and be notalhamed to own him and his caufe. A finful bafhfulnefs hinders much good. Ob- ferve thcfe Dircdions for this part of fe/f-deniai Chap. XXII. FnlfcStorief^ Romances^ and other tempting Books, f. A Nother point of fenfuality to be denied, ii. The reAding jlY or hearing off^^I^ ^^'^ tempting Beoks,andiho/e that only 5' -- • • ■ - - ^^^ ttndtopltafe an idlefahcj, and not to edifie.Sach as are Romances, and other feigned hiftones of that nature , with books of tales, and jefts, and foolifh complements , with which the world fo muchaboundcth, that there's few but may have admittance to this Library of the Devil. Abundance of old feigned Stories, and new Romances are in the hands, efpecia\ly of Children, and idle Gentlemen, and filthy luftFul Gallants, or empty perfonsthat favour not greater matters , but have fpirits furable to fuch gawds as thcfe. But it they were only toyes, I fhould fay the lefs;, bot.havingfeenbyloiigobfervation the mifchief ofthera, I defire you to note it in thcfe few particulars. I. They cnfnare us in a world of guilt.by drawing us to the neg- left of thofe many, ihofe great andnccefTary things that all of us have to mind and fludy. O for a man or woman, that is un- der a load of fin, unaflured of pardon and falvation, that is neer to death, and unready to die, to be feen with a Story or Ro- mance in chcir hand 1 wbacagrofs incongruity is this? Its lit- ter Falfe Stories, Romafices^ and other tewftittg Books. 127 ter the Book of God (hould be in you: hand-.Ics that which you muft hve by and be judged by. There's much that you are yet ignorant of, which you have more need to be acquainted with then Fablei. Are you not ignorant of an hundred truths that you fhould know, that God hach revealed to further your falvation : andcanyoulay them all by to read Romances ? Are you travailing towards another world with a Play book in your hand ? O that you did but know what greater matters you have to mind and to do? Do ail that youhave todofirl>,th3cs of a thoufand times mofe worth, and weight, and need; and then, cometo me, andl will anftn'cr your Objedion», what liArmis ittoreadaPUj-hook,? Firft, Quench the fire of fin and wrath that is kindled in your fouls :, and fee that you underlland the Laws of God, and read over thofe profitable Treatifcs of Di- vines, that the world aboundeth with,and your fouls more need, and then tell me, what mind or rime you have for Fables. 2. Moreover it dangcroufly bewitcheih and corruptcch the minds ofyong and empty people, to read thefc books. Nature doth fo clofe with them, and delight in them, that they prefent- ly breed an inordmacyof afF(:Aion, and fteal away the heart from God, and his holy Word and wayes. It cannot be ihst the Love and delights of the heart can be let out on fuch trafh as thcfc, and not be taken off from God and the raoft needful things. That is the raofi: dangerous thing to the foul, that works it felfdeepeft into the aftcdions, and is raoft delighted in inQead of God. And therefore I may well conclude that Play- books, and Hiftory-Fables, and Romances, and fuch like, are the very poy- fon of youth, the prevention of grace, the fuel of wantonnefs and luft, and the food and work of empty, vicious gracelef« pcr- fon$;ind its great pity that they be not banifhed out of the Corar monwealth. 3. Moreover they rob men of much precious time, in which much better work might be done : much precious knowledge might begot while they are exercifed in thefe Fables. Thofe hours mulk be anfwered for : And there is not the worft of you but then had rather be able to fay, \_1 [pent thofe dayes and hours in prdjef, and meditating on the I'fe to come^ andr eliding the Law andGoffel of Chrift ^and the Bookjrvhkh bn Servants wrote for 1 2 S Vain S forts and Pajiimes to be denied, mj infrMHion~\ then to fay, [_I(ptntit in rcttding Love-hookas, fittiT ale-bocks, AfidT lay book^] All tbefe confidcred, I bcfecch you throw away tbcfepeftilcnc vanities, and t«kc them not in your hands, nor fuffer them in ihe hands of your children, or in your houfe», but burn them as you would do a conjuring book, and as they d:d, A^t 19. 19. that fo they may do no mifchief to any others. Chap. XXIII. VAtn Sports and Pafiimes to he denied, 6. A Nether partof/Zc/J/; iwr^rf/? to be denied, is, vain jforts ■^^ and pafiimes ^ and all Hnneceffary Recreations. For this alfo is one of the harlots that the flcfhisdcHled with. Recreations are lawful and ufeful if thus qualified, i. If the matter of them be not forbidden ; For there's no fporting with fin. 2. IfwehaveanholyChrifliancnd in them, that is, to fit our bodies and minds for the fervicc of God : and do not do ic principally to pleafe the flefli. Ifwithoutdiflemblingour hearts an (ay ^ I would not meddle vith this recreation, If J thought J could have mj body and mini as rcell ftrengthined and fitted for Cods fervice vfithoMt it. 3. Ifwc ufe not recreations without need, as to the faid End i nor continue them longcrihcnthcy are ufeful to that End :, and fo do not caft away any of our p e- cious time on them in vain. 4.1fthcy be not uncivil, exceffively coftly, cruel, or accompanied with the like unlawful accidents. 5. If they contain not more probable incentives to vice then to vertue : ai to Covctoufnefs, LuO, Paffion, Prophannefs, &c. 6. Ifthey are not like to be more huriful to the fouls of orkr/ thatjojnmthus^ thin profitable to w. 7. Ifthey be not like to do more hurt by offending any that are weak or diflike them, then good to us that ufe them. 8. Ifthey be ufed feafonably, in a »imethit they hinder not greater duties. 9. If we do it rot in company unfit for us to joyn with. 10. Efpecially if we make a right choice of Recreations, and*when divers are before ui, we take the beft j thai which is Icaft offenfive, Icaft expenfive of time Fai» S forts and Pdftimes to he denied, 129 time and coft, and whUh beft furthereth the health of our bo- dies, with the fmalleft inconvenience. Thefe Rules being ob:erved,Recreations are as lawful as Heep, or food, or Phyfirlc. But, alas, they are made anotner cuwig Wy *»>* fpp.fua!, un- godly world. Sometime they mull fport thcmfelves with'lin i£ lelf, in the abufe of Gods Name, and Servants, and Creatures: Tipling and prophanc Courfes are fome mens chiefeft recreati- ons: And though the Law of the Land forbid mod of their fporls, and the Law of God commandeth them to obey all the Laws of men that arc not againft the Law of God, yet this is a matter of nothing to their confciences. And let the matter he never fo lawful, they make all impious by a carnal ;«^. Its none of their Intention to ftrengthen and fie themfelves for the fcrvice of God, and an holy, righteous life, by their recreations : but its raeerly becaufe their fancy and fledi is pleafcd in them : Even as the Drunkard, Glutton, or Whoremonger, that have no higher end then Pie3fure,& can give you no better an account why they feed their luft, but becaufe they Love it, and its their delight: j'jft fo is it with fportful youths and gallants. How few of ma- ny thoufands can you come to that arc at Cards,oi Dice, or dan- cing, thatcantruly fsy, they would not doany of thisbucfoc God, and to fit themfelves for his fervice? Did you ever know fuch a one ? I believe in feme better kind of Recreations you may know fomc fuch ^ but fcarce in ihele. Ala? this fin is not oF fo fraall a ftature as too many impenitent fouls imagine. Its one of thccr'. ing fins of the Land, and I believe one that brought down the vengeance of the late war upon us : and yet it is not half cu- red after all. The Gentry of EngUnd chit fliould have been educated iii Learning and the fear of God,and been the examples ofthe people in temperance and holinefs, have been lamentably brutified and drowned in this f with other parts of grofs^ fen- fuaiity. Inftead of ferious Prayer, and holy Conference, and In- firuding of their Families, Cards and Dice tookup the time, and cu'llng and fwearing were the common attendants of them .• and che:r Children and Servants learned of them, and took the fam5 courfe. They bellowed more time in thefe, and in hunting, hawking, bowling, cocking, Stage-phyes, and fucll^ like, then S chey 130 Vain Sfsrts And Paftimes to he denied. they did in the leriout worfhippirg of CM ; yea then ibey did in the works of any lawful calling ; For indeed they lived is without a Calling , doing very little elfe but rife , and drefs tbcm and complement thole about them, and drinkf ,"n«i cai^and fo to their rp^ree At ii<7ujv yji uuroad , and then to eating and drinking again , and (o to their vain difcourfci, and fo to their beds again : and this was the ordinary courfe of their lives : Thij fMte dortn to edt difU drink, , Mnd rofe hpto plaj, Exod. 32. 6. I Cor. 10 7. Inihelins of Sedom did they live , Pride, fnlntfs of bread and idhntfs, Ezck. 16. 49. They trod the fleps of him that Chrift had told them, did cry in vain for a drop of water to cool hij tongue, Luke 1619. gallantly cloathed, and fared dcliciouny every day (or fumptu- oafly.) Their whole life almoft was bur a facrihcc to their flefh, :o their belly, their fancies and their lufts : Till God broke in upon them in his wratb, and found them another employ- menc, and (hortened their Here , and dimini(h:d their full cRaces and brought them iuto contempt and trouble ; and yet how common is the fin to this day ?Ifa. 5. 11, 12, 13. [jVe unto thtm that rife Mp early in the mornini that the) may fel- lorvjirongdrink^^that continue till nighty till wine inflame them -^ and the Barp and the Viol ^ theTahret and Pipe, and Wine are i» their feajis •, hut they regard not the work,9ftke L°rd, norconfidtr the operation of hU hands -.therefore my people are gone inlo capti- vity ^ hecAufc they have no knoivledge, and their honourable men are famifhcd, and their m/thirude dried upvfith thirfi : therefore Hell hath enlarged her fe If ^ and opened her mouth without meajttrej and their glory ^ and their multitude, and their pomp, aid he that rtjoycethfhalldefcendintoit^ Amos 6. 1,4,5,6. Woe to them that are at cafe in Zicn, that ftretch themfelvej en their (pouches, and tat the Lambs out of the flock, and the Calves ont ofthefially that chant to the found of the Vtol^ and invent to them- felves infirumtnts of ntufick^ that drinks pvine in Bovflsy and annoint themfelvej with the chief ^yntmtnts : but they are not grie- ved for the afii^ion o/Jofeph.] The precious time that this Ibrt of men lay out in their need- lefsfporis and recreations, is more worth then alhheir erta(-€$ ; andiftheir finbadno oihic aggravacion but (bis, Iconfefs [ (liould yaiff sports and Pdflimes to be denied, 131 (hoold take i: far a tar greater (In then any that thieves are ufu- allyhang'd ferae the Gallows I what I for men that have re- ceived more from God tbf n others, and are obliged more to him, and arc capable of doing him more emincriL fervice, for fuch as thefc to live like Epicures / and when they are haftening to an endlefs life, to wafte the moft, yea almoft all this precious time inFlelh-pleafing fenfuality I I think it is one of the great- efl: (ins in the world I And no wonder that Chrifi made fuch choice of fuch an oneasthefe, co acquaint them who they are that (hall be damned, Luk; 16. Ani if Converfion make not a wonderful change on them, they muft look andoubcedly to fpeed as he •, and to have the fame account of the caufe of their mife- ry [_SoHjemember that thoH in thy life-time receivedjl tloj good things ^ and likervife Li zarus evil things S bnt noy» he is comforted. And, ihofi MTt termented~\ Luke 1 6. 2 5 . Abundance of them bcftowcd more upon Hawk< and Dogs, then would have maintained mi»ny poor families : And play for large furoms at Cards, and Dice, andCockings,and Horfc-raccs. Coveteoufnefs,and luxury, and paflion,and fwearing^and cuf- fing, were the virtues that their fports did exercife : and otheri muQ be their companions in the fame impieries, that they perifh not alone. Unmerciful and oppreffing ihey are in their very fporcs,' treading down the hedges and corn of poor men, in following their game, and never making them reparation for their lofs, but raging at them if they do but complain. No fitter company for them, then the moft impious Swearers, and rib- bald filthy Speakers, and the like : who was offended at it, they cared not-, but laade it an additional pari of their fport, to caft a fcorn at thofe that durll not and would not be as had as they. And all this is, when they have variety of civil, cheap, inoffen- five recreations at hand, which roigh better have fitted a Chrifii- ansend. And the youthful pact of the vulgar, are, in their degree, of the fame fpiric with thofe Epicures, and of the like pradice, as far as their ertatcs and leifurc will allow them. Witnefs the eager- nefsof the rabble in following after Wakes, and May-games, Cock- fightings, Dancing, Dice, and Cards, and fuch like exer- cifes. Ar.d more pleafure they have in thcfe then in Prayer, or S z God% 152 Vdin S forts And Pajlimei to bt denieti, Gods l^railci, or hoiy Inltrudions, or Conference!. As much fti ihe inoft fordid Whoremonger or Drunkard is er.flaved in his proper flcfh pleafing fin , fo much are our volup:uons yoacb and others addifted to gaming, fports and paftimcs, and en- flivcd to this flclh pleafing fin of theirs. Ah poor people .' Doth time run on fotaft, and arc you hailing to rhe dreadful bar ofGod :anddoyou want;»4y?/w>f Z* Is yoarwork fo grear, and your time fo (hort and utterly uncertain ^ and yet murt you hunt about for p/«/?ifwf ? Muftiigo with you in heaven or hell for ever as you fpend this hafty inch of time, and yet have you dayes or hours to fparc for neediefs recreation ? O what a cur- fed thing is fin, that can fo bereave men of the nfe of rea- fon.in that one thing for which their reafon was given them ! Yea we can fcarce convince thefe poor deluded fouls, that they do amifs ^ but they fay, \_ivhal hdrm u there in cardi or dice, or hnnting^or bovfling^orfuch likt recreations i How fljall r»e live vnthittt rtcreAtion f %/in[yt» But is there no harm in neediefs fle(h-plea(ing, and in the lofs of precious time, to men that are ready to lUp into eternity ? O that ever men (hould make fuch a queftion ? Suppofc your recreations were the iawfulleft in the world, in their own nature ? Can there be a greater villany, then to fet your hearts on them, and iBake a God of them, and call away precious hours on them, in ufing them necdlcfly ? Re- creations are your phyfick, or your fawce^ and therefore muft rot become your food, nor made a meal of? They are only as whetting to the mower, which mull never be ufed but when there's need \ To fpend half the day in neediefs whet:ting,deferves no wages. O did you know but your work , and time, and what'* before you, you would be better husbands ^ and then you might fo contrive your bufincfs, as to lofe no time in recre- ation. For cither your calling puts you on the labour of the mind, as Students, or ofthe body, as labouring men. If ftudy be your calling, you need no excrcife of recreation but for your bodies ; for variety of ftndies is the beft or fufficient for the mind : And two hours walking is bodily recreation enough in a day, for almoft any ftudent that is in a capacity to labour : And if you be labouring men, or your calling lie in bodily motion , then you need no recreation for youc bodies Vain Company to he denied, 133 bodies befides your Callings, but only for your mind : And if you love God and his Word, what better Recreation for your minds can you devife, then thinking of the Love of God in Chrift, and meditating on the Law of God, Pfal. i . 2. and cal- ling upon him, and rcjoycing in his praifes, and the Communion of his Saints ? Is not 4 day in hU C^oMrts, (setter then a thonfand any tvhere el/e ? The Spirit of God by David faid fo, Pfal. 84. 10, Butalasitisthisunraortified^fyi, snd tyrannizing fenfua- lity that blindetb you, that you cannot fee the truth : or elfe all this would be as plain to you as (he high way. Chap XXIV. yatn Company to be denied, 7. A Notherfenfual vice to be denied, is, A lovete vainun- X\ godly company. This is a fin that 1 think none but ut- terly gracelcfs men are much carried away with. For the Godly are all taught of God to love one another ,i Tber.4.9.andto delight in the Saints AS the mofl excellent on Earthy Pial. 16. 2,3. and to take pleafare in their communion : and to look on the ungod- ly with a differencing belief, as fore-feeing their everlafting mi- fery, if ihey return not; fo that it is the ungodly that I have row to fpeak to.Somc fall in love with the company of good fel- lows, as they call them : and fome love the company of harlots; and fome of gamcfters j and moft of merry pleafant companions, and men that arc of their own difpofition : and the love of fuch company, tifeth them to the frequent eomtnitting of the fin. Tfaey would not go to gaming but for company ; They would not go to the Alehoufe but for company : and when they are there, perhaps they willfwear, and drink, andmockatgodli- ncfs for company. But are you willing alfo to go to hell for company ? Is the company of thofe Tinners, better then the company of God, and his favour? were ic no: better be that while with him in prayer, orabout his work? Ifyou love a tip- ling fellow better then God, fpeak our, and fay fo plainly, arid never , 2 1 y^i^ Comp Anj t6bc den icd, never diffembic any more, nor fay that you love God above all, or that you are Chrillians. Have ycu more deliglu in the Company ofthem that would cr tice to (in, then in the Compa- ny of the godly that would draw you from it? Thisijamcft certain raark» that yet you are the children of the Devil^ and in a ftate of damnation. It is not pofljble for a fardified child of God CO do fo. See the defcnpcion ol the man that fhall be laved in Pjal.\$.virf.^. [Inhuejes a vi/e perfon is contfmntd^ hut hehenoureththem thdt fear the Lord } b4rd$ of a feachcr will flock together. The company which you love, fliews what courfes you love, and what you arc. You delighc in the compa- ny of thofc that Chrift will judge as his enemies : and how then will he judge of you ? you delight mod in the company of thofc notorious fools, that know not the plaineft and needfulleft things in all the wi>rld ? that know not that God i$ better then the world, and holinefs then fin , and know not the way of their ownfalvation. If you are content to have the company of the ungodly for c\er, you may take it here. But if you would rot dwell in hell with them, do not go on in fin with them. O when you (hall fee thofc very men arretted by death, and haled at the bar of God, and caft into damnation, then you will have no mind of their company ? Then, O that you could but fay, that you were none of them. Like a man that is enticed by thieves to to joyn with them : but when the hue and cry overtakes them, and they are apprehended, how glad would he be then to be from amorg them 1 I tell you Timers, if grace recover you, youfhall wifliintheforrowof your hearts that ycu had never fcen the faces of thofc men that enticed you to evil : but if grace do not recover you, you (hall wi(h tenthoufand times in Hell that you had never feen their faces : but then your wiihes will be in vain. In the name of God bethink your (elves, whe- ther your companions can bear you out at laR,and favc you from the wrath of God, and warrant your Salvation? Nay whether they can fave tbemfelves j Alas you know they cannot : God faich, Jfjoft/ive after tht fltjh^je fl^all die, Rom. 8. 13. and if thefe men fay (as the Devil to Eve) joufhaR not die , arc they able think you to make it good ? What can they over- come the Gcd of heaven ? O Sirs , away as you love your Pleapttg Accommodations iBuildw^s ^Gardens, Her[e$,^C, 13 ^ your fouls, from fuch road and mifcrable compaoy as this. Ch AP. XXV. Fkaftng Accommodations ^Buildings ^Gardens ^Hor[es, &c. 8. ^>«>other fen'ual delight to be denied , is T leafing accom- " moddtions in BuiUings^Rooms^Walki.Gardtns^ Grounds, Cattle, and fuch like, Ics lawful to be thus accommodated, and lawful to defire and ufe fuch accommodations, with fuch cautions as I gave before about rccreition?, i. If you do not with Ahah defire to be accommodated by that which is another mam, cove- ling your neighbours poffeffions, or unlawfully procuring ir.> 2. If you be not at too much coftupon fuch things, expending that upon them that (hould be laid out on greater and better things. 3. But efpecially, if you defire fuch acconraodations for right ends, fincerely referring all to Gods honour, and defiring them not principally to pleafe your fancy and carnal mind, buc for the enabling you the better and more cheerfully to ferve God. Noihingbut God may beloved for it felf. When the Pleifing of the fleOi and fancy is the utmofl: thing we look at in any of ourtlcfires, they are wicked and idolatrous. Our houfes therefore mud be fitted to NecefTary ufes, and not to inordinate delights. Our Gardens, Orchards, Walks, and fuch like, mult be firft fuired to Neceffity, and then to fo much Delight as is ufcful to us for the promoting of our holinefs jbut not to any ufelefs, tempting Delight. But worldlings and fenfualperfons will not be tied to thefe Chnftian Rules. Alas, its the furtheft matter from their minds, to make Heaven the End ofali their earthly pofTcflions and ac- commodations. They may hypocritically talk of God.and offer- ving him by their cttares : but really it is the pleafing of a fleflily mind that is the thing which they intend. They have more de- light in the'j houfes,* gardens,and lands,<»nd cattle,thcn in God and the hopes of life everlafting.They defire fair houfes that th«y laay be thought to be no mean perfons in the world, and that ih£y 36 Tleafing AccomodAtiont Buildings ^GArdens, H fir fis, Sec, they may pleafe their hamours that ran after creatures for feli- city and con:cn:. 1 woald delire fucb men to confidcr thefe ihingj. I . All thefc arc but the baits of Satan to delight you and en- tangle your dcfires, and find ycu work in feeking afcer them, while you negled far greacer matters. Can you have while to look (o much afrcr fupcrfluitiesand delights in the world, when you have NecefTaries yet to look after for your louls } Have you not greater things to mind then thefe, which thefc occafion you to negled ? 2 Do you really find that they conduce to your main end, even to make you more holy, or more ferviceable to God ? Nay do not your own Conlciences tell you, that they binder you & crofs thofe ends? And yec will go againrt your experience? 3. If you are humble confcionable Chnftians, you feel caufe enough already to lament, that your love to God and delight in him,i$ no more: And yet are you preparing fnaretfor your foulf, to fteal away that little remnant of your affcdions, which you feeracd to referve for God ? 4. If you have any fpark of Grace in you, you know that the flefh and the world are your dangerous enemies; and you know that the way that the world doth undo men, is by ticing them to over-value it, and over-love it ■ and that thofe thai love it moft, aredeepcft in a f^ate of condemnation ^ and the lefs men love it, the lefs they arc hurt or endangered by it. And do you not know that you arc liker to over- love a fumptuous houfe with gardens, orchards, and fuch accomodations, then a mean habitation ? Why fhould you be fuch enemies to your own falvation.as to make temptations for your felves? Have you not temptations enough already ? Do you deal with thofe you have fo well, and overcome them fo eafily and foconftantly, as that you have reafon to defire more? IfChrift your General fend youupon a hotter fervicc, you may goon with courage, and expeft his help.But ifyou wil fo glory in your own ftrcngth, as to run into the hotter battle, and call for more and ftronger enemies, its eafic to con jeAure how will you come off. Ifyou areChriftians, know your felves, you know that in the ww»f/? ftatc,you arc wo prone to over^lovc the worid.and that under all Cods f leafing Acccmmodati9ns^Buile (oc/oathed, that mortAlitj may be fw al- lowed up of life ^ 2 Cor. 5, 1,2,4. Poflefs prefent things as not pofTeding them; and ufe ihcna as not abuling them, for the form of them paJ(r<;th away. Chap. XXVI. Jppdrely as ufe J for this Carnal End^ dec. 9. A Nother Obj'eft of fenfuality tobe deniedj is, Apparel^ ■'^^41 defiredfor thu Car»Al end. Though cloathing be a confequent of fin, yet now co man in this ncceffity, it is a mer- cy and a duty, fo be it we ufe it with fuch cautions as in the fore, faid cafes is expreffed. i. That our end be the furnifliing our frailbodiesforihe workof God, and the prcferving them from ihit fhame,ind cold, and hurt which would unfit us for his fer- vice. 2. And that our apparel be fittfed ai near as we can to thefe ends; that is, to healthful warmth, and comelincfs : and that under the name of comlinefs we do not fit them to carnal ends, to fee us out to the eyes of men, and to raife their eftcem of our worth or comelinefs of perfon : but be fatisfied if we avoid the rh ime of nikedners,& contemptible unhandfomnefs. 3 .To which end we fliould fee that we affed not to rife above thofe of our own rank, nor equal our fclves in apparel with our fupcriors:but T 2 go I40 jlpparely as njedfor this Car/tAl £nd^ &c. go with the lower fort of our condition. 4. And that we imitate not the fafliions of light and vain pcrlons ; but keep company ia our attire with the mod wife and fober , and grave perfons about ui. 5 . And that we beftow no needlefs coft upon our at- tire, becanfc we muft be accountable for all that God entrufteth uiwitb. 6. And that we change not cauflcfly. Thus muft ap- pirel be uled: the cheapefl that is warm and comely , according to thefalhionofthegraveftpcrfonsofour rank, and the loweltof them. But, alas, this chiidlfh trifle the Devil hath made a bait of fen- fuality. The care that people have about it, the coft ihey be- ftow on fupcrfluities, their defire to go with the higheft of their rank , to fay nothing of mutable and immode(t faflii- ons , do fliew to what end it is that thcyufeit. I defire thefe kind of people to think of thcfe few things that 1 fliall fay to tbem. I. This vanity of apparel, is the certain effcd of the vanity of your mind : yon openly proclaim your fclvcs to be perfons ofafooIifli,childifli temper, and poor underftanding : Among the moll ungodly people, they that have but common wifdoro, do look upon this vanity of inordinate apparel as quite below chcm. And therefore its commonly taken to be the fpccial fin ofwomen, and children, and lightheaded , fitly , empty men. Thofc that have no inward worth to coramrnd them to the world, are filly fouls indeed, if they think any wife folks will take a filken coat inflead of it ? It is wifdom, and holinefs , and rightcoufnefs that are the ornaments of man; and that's his beauty which bcaotifietli his foul. And do you think that among wife men , fine clothes will go inftcad of wif- dom, or vertue, or holineCs ? You may put as fine clothes upon a fool as upon a wife man : and will that think you make him pafs for wife ? When a gallant came into the Shop of ApilUs that famous painter, to have his pi Sure drawn, as long as he ftood filent, the Apprentices carried them- felves reverently to him,hecaufe he flione in gold and filver lace: but when he began to talk, they perceived that he was a fool, and they left their reverence, and all fell a laughing at him. When People fee you in an extraordinary garb, you draw their obfervati- Apparel^ d^ ufedfor this Carnal End^ &c. 141 obfervation towards you, and ^w^ asketh. Who ii joncier that isfo fi>te?a.nd another askj-y fvho is yonder ^sjid wlien they perceive that you are more witlefs and worthlefs then other folks they will but laugh at you, and dcfpife you. Excefs in apparel, is the very yj^« of folly, that is hang'd out to tell the world what you are, as a Sign at an Inn-door acquaints the paflenger that there he may have entertainment. You draw folks to fu(pcA that all is not well wiih you where there needs all this ado. Its fure aforry houfe that needeth ma- ny props : and a difeafed body that needeth fo much medici- ning? and a deformed face that needeth painting: And what is gaudy attire to the body, but fuch as painting is to the face ? If I fee artificial teeth inyoiu* heads, Imuft think that you want the Natural ones that were better. If I perceive your breath to be ftill fweetned by art , 1 (hall fufped that it would ftink without it. And if 1 fee people inordinately careful of their apparel, I muft needs fufped that there is fome fpecial caufe ior it : all is not well where all this care and curiofity is rcceflar^'. And what is the deformity that you would hide by this .> Is it that of your mind. ^ Why you bewray it more .? you tell all that fee you, that you ai^e empty, filly fouls, as plainly fs a Morrice-dancer, or a Stage-player doth tell folks what he 'is by his attire. Is it the deformities of your bodies that you would hide this way 1 I confefs thats the bell excufe that can be made for this excefs : For apparel will do more to hide the deformities of the body then of the mind. But the /hape of your clothes is fitteft for this (fo far it is fit to be attempt- ed:) Tor the havery of them will do little, but draw mens obfervation the more upon your infirmity. If you fay that you have no fuch extraordinary neccffity ^ then I muft fay that you do your felves wrong to tice people to fufped it. 2. And alfo you make anopenoftentationofPride,orluft, or both, to all that look upon you. In other cafes you are care- ful to h'tile your fm, and take it tor an hainous injury if you be but openly told of it and reproved: How comes it then to pafs that you are here fo forward your felves to make it known, that you mult carry the fgns of it open in the world ! Is it not a dilhonour to Rogues and Thieves, that have been burnt in T 3 the I ^2 Jpparely as ufcifor this Carnal End^ &c. the hand or tore- head, or mull ride about with a papef pin'd on their backs declaring th«ir crimes to all that fee them-, So that every one may kc,jonderis 4 thief ^ and yonder is ti perjured man? And is it not rr.utli like it tor you tu carry the ^4r eikcmed, and almoft all men do think the mrmlier ot ihem. Wife men have more wir, tlien to think the Taylor can m.ikeawt/emanor woman, or an ho»t/^ man or woman, or an hanfcm man or woman : Good men pi- ty them, and lament their folly and vice, and wifh them wif- dom and humility. In the eyes ot a wife and gracious man, a poor felf-denying , humble , patient, heavenly Chrirtian, is worth a thoufand of thefe painted pofts and peacoks. Andic fo fals out that the ungodly themfelves do frullrate the proud perfons expectations. For as coveteousmcn do not like cove- toufnefs in another, bccaufe they would get moil themfelves, fo Proud perfons like not Pride in others, becaufe they would not have any to vie with them, or overtop them , and be look't upon and preferr'd bctbre them. None look with fuch fcorn and envy at your bravery, as thofe chat arc as fillv and finful as your felves, who cannot endure that you fhould excell them in vanity ;, fo that good and bad do ordinarily de- fpife or piety you tor that which you think fhould procure your efteem. 5. Confider alfo, that Apparel is the fruit or confequent of Hn, that laid man naked and open unto {hame:and is it fie you fhould be proud of that which is ordained to hide your fliame •, and which fhould humble you by minding you of the fin that caufed the neceflity of it ? 6. And you fhould bethink you better then mofl: gallants do, what account you mean to make to God for the money that you layout in excefs of bravery, will it think you be a good and comfortable account,to fay, [_LertljUid outfo mttch to feed and, mamfefimj Pride dndLuft} when fuch abundance of pious and charitable ufes did call for all that you could fpare ? Many a Lord, and Knight, and Gallant beftoweth more inone fuitofcloaths, or in one fet of hangings, or in the fu- perfluous drefs of a Daughter, then would a keep a family of poor people for a twelve-moneth, or then would maintain a poor Scholar for higher fervice then ever they themfelves will do i And many a poor boy or girl goeth without a Bible, or any good books,that they may lay out all they have on their backs. 7. Laflly, Apfarel^ as ufedfer this Carnal End^ &C. 145 7.,LaiHy, I beleech you do not forget what it is that you are fo carefully a doing •, and what thofe bodies are chat you fo adorn , and are fo proud of, and fet out to the fight of the world in fuch bravery. Do you not know your felves ? Is it not a lump of warm and thick clay, that you would have men obferve and honour ? When the foul chat you negled is once gone from them, they will be fet out then in another garb. That little fpace of earth that mufl: receive them, mull be de- filed with their filthinefs and corruption : and the deareil of your friends will have no more of your company, nor one fmellorfight of you moreiftheycan choofe : There is not a carrion in the ditch that is loathfomer then that gallant paint- ted corpfe will be a little after death. And what are you in the meantime? Even bags of filth, and living graves, in which the carkaffes of your fellow-creatures are daily buryed and corrupt. There is ftarce a day with moftof you, but fome part of a dead carkafs is buried in your bodies, in which as in a filthy grave, they lie and corrupt, and part of them turneth into your fublhnce, and the reit is cad out into filthy excre- ments. And thus you walk like painted fepulchres : Your fine cloches are the adorned covers of filth, and flegm,and dung. If you did but fee what is within the proudeft gallant, you would fay the infde did much differ from the outfide. It maybe an hundred worms are crawling in the bowels of that beautifuJ damfel or adorned fool that fet out themfelves to be admired for their bravery. Ifalittleof the filth within dobutturnto the fcab or the fmall pox, you (hall fee what a piece it was that was wont to have all that curious trimming. Away then with thefe vanities, and be not children all your daies ^ nay be not proud of that which your children tliemfelves can fpare I Be a{hamed that ever you have been guilty of fo much dotage, as to think that people {hould ho- nour you for a borrowed bravery, which you put off at night, and on in the morning! O poor deluded dull: and worms- meat 1 lay by your dottage, and know your felves : Look after that which may procure you deferved and perpetual efteem, and fee chat you make fure of the honour that is of God. A- way with deceitful ornaments and gawds, and look after the U inward 146 Ea[e, ^ietnifs dnd worldlj Peace to he denied. . ward real worth. Grace is not fet out and honoured by fine clothes, but clouded, wronged and dilhonoured by excefs. It is the inward glory that is the real glory. The Image of God muft needs be the chiefcll beauty of man : Let that Ihine forth in the holinefs of your lives, and you will be honourable in- deed. Pfffr telleth you of fuch a converfation of women as may w»« thtir MnbtUeving husbtrnds vftthout the tvtrd : And what is it.-* ]^while tbey behold jsHr chafi converfatioHCOHfUd with fear : Tvhoje adormng^ let it not be that outward adsruirtg^of plaiting tht hair, and of bearing of gold^ or of putting on of af^artl : but the hidden man of the hearty in thatrvh ch un^t corruptible^ even the srnament of a meek, and ejuiet fpirit which it in the jighi of Uod of great price. Tor after this manner n old time, the holj women that trnfifd in God adorned themfelves, being m fubjfflion to their hnf- bands^ I Pet. 3. 1,2,^,4,5. 10 Chap XXVII. MafCy ^letnefs^and Worldly Peace to be denied, A Nether part of Carnal felf-intereft to he denied, is^ Safe, and Qnietnefj, and worldly PeJce, which the flothful and felf-feekers preferr before the plealing of God. Both the eafc of the mind and of the body are here compre- hended :, and flothfulnefs in Gods nearci^ fervice, and alfo in the works of oiu: callings to be reprehended. The fame flcftily Power that drawetH one man to whore- dom, and drunkennefs, and covctoufnefs, doth draw another to floth and idlenefs. It is but feveral ways of Pleafing the fameflelh, and obeying the fame fenfuality. And bccaufc that idlenefs and Sloth is fo great and common a fin , and yet made fo light of by the moft, 1 fliall briefly tell you the mif- chiefsofif, and the Reafons that {hould make you hate it. I. Slothfulnefs doth contradiB: the very e/idof enr creation and prefervation, and the frame of our nature-, and fo provoketh God CO cut us off and and caft us as ufelefs into the fire. Who dare Edfe^ ^ietneji and worldly Peace to he denied. 1 47 L dare fo wrong the wifdom of God, as to fay or think that he made us to do nothing 1 If a man make an houfe,it is to dwell in i if he make a watcS,it is to tell him the hour of the day, and every thing is for its oroper ufe : And is man made to be idle ? what man , that is the nobleft inferior creature, and an adive creature , fitted for work, and the higheft work 1 fliallhebe icM Juftly may God then hew him down as a dead and \^ifered tree, and fuffer him no more to comber his ground. 2. Slothfnlnefs u a fin that lofetb the precious fi/ti of God, Our faculties and our members are his gifts and talents,which he hath committed to us to ufe for his fervice:, fo are our goods and all that we have : and {hall we hide them in a nap- kin, or idly negled to ufe them? O what abundance of ex- cellent mercies lie ufelefs and idle, becaufeyou are idle that fhould ufe them ? Every hour that you lofe in idlenefs, what noble faculties, and large provifions are all laid by ? 'As much asinyouliech, you make the whole creation to^f, andtt^or^in vain. Why (liould the Sun (liine an hour or minute for you in vain } Why fliould the Earth bear you an hour in vain } why (hould thefpringsand rivers run for you an hour in vain.^ why fhould the air refrcfh you an hour in vain !* why fhould your pulfe heat one Ilrokc in vain ? or your lungs once breath| a breath in vain .> fnall all be at work for jijw to further jo*)' work, and will you think that idlenefs is nO'fini?>'{.il • 3 . Moreover, Laz^Uep an^l (loth iaafin that lofeiijjoH much precioHt time. All the time is loft that you are idle in. Yea when you are at work, »f you do it flothfully, you are lofing much of your time. A diligent perfon will go further, and do more in an hour then the lazy fle(h-pleafer will do in two. When the Ilothful is praying, orreading, and working in his calling, he is but lofing half his time, which diligence would redeem. And is our time fo fhort and precious, and yet is Idlenefs an excufablc fin.? what, loiter fo neer night ! fo neer eternity, when we have but a little time to work! O work while it is day, for the night is coming when none can work. Were it but for this, that floth doth fteal fo much of our time, I mult think it no better then an hainous Thievery. 4. Andbjthiimeansvfsrobetir fclves. We might be get- U z tio^ 1 4^ Ea[f, ^fffffff *fi^ pfcrlMjPedce to be denied. ting fome good all the time that we are idle • or doubly pa- vantage our felves, if noath did not keep us company in our- work. Tkc fliMthful M brother to hJm that u M^reat wj/frr Prov. 18. 9. Sloathfulnefs is felf-murdenng •, men die wh:le they lye ftill and wifh. Its a fin that famifliech foul and body Prcv. 2 1 25. The di fire of the flit hfut kjUeth him, becau'i liis hdnds refmft t§ Ulfonr. Its the common caufe ot begger^llBd want: and what comfort can you have under fuch afHiASis which you bring upon your felves ? If you want food or ray- ment, ifyour wives and children are in want, how canyon think that God (hould take care of you and afford you relief when you bring this on your felves by pleafing your flefh which is his enemy? If aSouldier get hurt by trucking with the enemy, he may rather look that his General fhould hang him than relieve him. And how (hould good men be moved to compaflionate you ? If God do impoverifh you, and you come to want by innocency or a righteous caule, they mult needs be ready to relieve you : But if Sloarh, or pride, or Gluttony, or Drunkennefs bring you to it, till you repent , I fee not how they (hould relieve you, at leall any further than to keep you alive. For if you are fet to pleafe your (elves by idlenefs, muft I joyn with you to pleafe it by fuch fupplies as ihall cheri(h you in your fin?No,one fle(h-pleafer is enough for oneman! Ifyouwill pleafe it either by Idlenefs or by Luxury your felvci, expeft not that others (hould pleafe it by your rc- hef, and make provifion for your fin. If I may not make pro- vifion for my own fle(h to fatisfic its lufts, neither mull 1 do it for another. But thats not the worfl, flonthfulnefs it the common caufe of mens elMmt$M ion -^ when they fee a temptation and danger be- fore them, floathfulnefs hindereth them from refift;ng it : When Heaven is offered them, floathfulnefs makes them lit Hill and lofe it. They mull /J«i», and Strive, and Fight, and Con- intr^ and thcfc arc not works for a fttathfnl perfon ^ efpecial- ly when they muft be continued to the death. So that its ma- nifeft, thatmoft men in the world are undone foul and body, by the fin offloath. 5. And by thiajoH nh ethers at tftll at put felvti : You owe the Edfef ^nietnejs and worldly Teace to ke denied, \\9 the world the fruit of your labours : You rob th^fonh of men to whom you (hould do good. You rob the Church that (hould be bettered by you : You rob the CommoHweAlth of which you are a member, and (hould have benefit by you. You owe your labours to Church and Commonwealth and the fouls of men, and will you not pay fo great a debt.^ You de- ferve no room in the Church or Commonwealth, but to be cue offas an unprofitable member, if you bring no advantage to them. They fay the Bees will not futfer a drone in the Hive. Nay, if you be hired fervants, you plainly rob your Mafters if you are (loathful , as much as if you ftole their money or goods : If you buy an hundred (heep of a man, and he Ice you have but fourfcore, doth he not rob or cheat you .^ And if a man buy a years or a dayes labour of you, and you let him have but half a years labour, or half a daycs labour, becaufe of your (loath, do you not defraud or rob him of the other half .' So that the idle are thieves to themfelves, to the Church and the fouls of men, to the Commonwealth and thofe that they are related to ;, even to their wives and children, for whom they (hould provide due maintenance by their labour. 6. And joM are injurious tt the honefi poore, in that jou Sfable jour felvej from relieving them: when God commandech you to Tvorkjwith jeur haudt^ not only for your felves, hwi that you may have to^ive to them that need^ Eph. 4. 28 . What if all men fhould do as you do, how would the poore be maintained and the Church and Commonwealth ferved ? 7. Yea worft of all , jou are guHty of robbing God himfelf. It is him that you owe your labours to, and the improvement of all the talents which he lendeth you : And idlenefs isunfaith- fulnefs to the God of Heaven that fetteth you on work : Even in working for men, you muft do it ultimately for God, CoL 3.22,23. \^N»t with eye- ftrvice at men f leaf er s , but in fin- olenefi of heart, fearing God : and rohatfoevtryedo, doit heartily Mjto the Lord, and not unto men ^ trowing that of the Lord you (hallreceve the reward of the inheritance, for jeferve the Lord: But he that doth wow/, Ptall receive for the wrong -which he hath done^^ If it be an offence to wrong man, what is it to wrong God.^ and if you may not be (loathful m the work of a man, U 3 what , c o £dfe, c^uittnefs and rvorldlj Peace it be denied, wha: a crime isic to be llothful in the work of the God of l^eaven ? The greater your Mafter is, the more feainocs it is to be lazy in his (mice. Remember the curfe on them that do the work of the Lord deceiiluliy, ^^r. 48.10. Ail work that you havetodOjis the work of tl>e Lord. 8. Andconfidcr, That the JdU forfeit the protcflion Andpr§- %if$ot}cfGed; tven their daily bread. Lor mulHic fupport and feed you to do nothing ? His own rule is, that if any man rrill not work^^ntither pjoulii he tat ^zlh^i. l 10, And it he may not eat, we may not relieve him. 9. And ifidlcnefs had not been an hainous fin, the Apoftlc would never have commanded us to avoid the compary of fmch , as if they wr^re unfit to converfc with Chriftians. 2 The/. 3. JO. Confiderw^^r abundance of vorkyft have f do, and of hovf ^reat importance ! O what a deal haveweto do for our poor fouls, and for many about us,befides all our bodily imployinent in the world 1 Methinks, every man that knows w hy he is a man, and what it is, in an inch of time, to work for evcrlaftinf*, (hould never find an hour for idlenefs in his life, but l\ill cry out , How (hort andfrvift u time, and how great and Ung is the rvork ! A man that had all the Town on fire about his cars, cr a man that were fighting for his life, or a man that were in a leaking veflel ready to fink under him, might better be lazy, then a man that is at work for an endlefs life. 1 1 . Moreover, Jdleneft ii 4 bafe kir.dofvice : It is the imita- tion of a block or a Uone that lieth ftill, when that which hath life will be in aftion. 12. Andit isufually4 Continual [m, ox at Icaft takes up a great part of the lives of many that are addided to it. A drunkard will not 4/m»47;Lc drunk ^ andalyarwill not be al- w*;/ lying j Butaflothfulperfon will be mof^ common I j iloth- fill. And, to condude.lay all this together , and think what a reckoning a llothfiil perfon is like to have, that by his fin is al- way running behind hand , and will have the negleAed time, and means, and mercies of almoft all his life to aniwer for. And now you fee the greatnels of this fin,abhorr it,and awake from Eafe^^ietnefs And worldly Peace to be denied. 151 from it. You have much to do, and fouls to fave ;, and the eaie of your flefh and flefhly minds is one thing that mull be denied, before it can be accompiifhed. The flothfu! isftill crsLvm^, jet a little flumhr^ and yetaiictleeafe landheis ftill upondelays, even when he is convinced of his danger and his duty : when he knows that he muft turn or die, yet he is de- laying, and putting it off till another time : And fo the vine- yard and garden of the fluggard, are grown over with nectles and weeds : Andhehathfcarcea duty to do but there is a thorny hedge or a Lyon in the way. Deny this eafe, and be up andd(wig. And tnere are three forts of perfons that have cfpecial need of this advice. The firll is thofe that by the flegmatick dirtem- per of their bodies, are more prone to heavinefs and flothtiil- nefs then others. The more fuch are difpofed to it, the more fhould they watch againll it and rel'.ft it. The fecond fort are Beggars, and other idle wandering per- fons, that make a trade ot idlerefs, and worfe:fuch alfo as Ba)lad-fingers, Stage-players, Juglers, Cheaters , and molt Ale-fellers ihat fpend their time intipling and talking with their guells :, and other idle perfons, that will fpend whole hours cogeiher in twakling and talking idly, and of other mens matters. All thefe hve in a courfe of flerti-pleafing, and of hainous (in : and muft better learn to deny the flelh, before they can be the trueDifcipIesof Chrift. This is not the life that God called you into his vineyard for , no nor that he fenc you into the world for, to wafteyour fhort and precious daies in potting, and piping, and prating, and other ways of idlenefs;, Nor Ihouldfuch befufferedina CommonweaJch. The third fort,are too many Lords, Knights,and Gentkraen, that ihink becaufe they have enough to maintain them,i'iat it is lawful CO live an idle life. Or if they do any thing that's pro- fitable to the Commonwealth, it is rather as a recreation, then as a Calling : Now and then an hour in the midff of their ple:.- fures and idlenefs, isthemoft. Icisamiierable iife that this fort of perfons live : even in the ^ins of SoJjjn (which cry tor the vengeance of So^om) I'ride, Fulrttjs of bread ^ Avd Jdlenefs. As if thefe perfons that have moit wages (hoiiM do God the 152 £4/f , Quietnefs and fvorldlj Peace tc be denied. the leaft work • and they that have moft of his ftock in their hands, (hculd make the Icart ufe of it •, or thofe that are obli- ged ro God by the ^rcatell mercies, (hould do leaA in mani- lefting their thanktulnel's or fidelity 1 what incongruities arc thefe? Wholhoyld be fobulie and laborious, as thofe that have the grcateft account to make, and tliofe that arc to be ex- emplary to the red ? Truly Gentlemen,! niuft deal plainly with you, that Idlenefs and the exprcfiion of it among the molt of you, in hunting, and hawking, and bowling, ancl complement- ing, and viritations,and vain difcourfings, and cxcefs of drink- ing, and tedious meals, is become the common fhamc of your order-, and murt be correAed before your honour or confci- cntcs can be recovered : And I am fo far from any partiality in this ccnfure of you, that I mufl tell you, if I knew one of my own profeflion that were guilty but of the tenth part of fome of your Idlenefs, I would do my beft to rid the C hurch of him, and have him caft out among the fenfual. And you may do well fometime to ask your felves, whence it comes to pafs that Negligent idle Minifters muft be fcquellred and turn- ed out of all, and Idle Magiftrates Jet alone? One reafori is becaufe Gentlemen can better cheap compell a Miniller to painfulncfs then themfelves, and punifli Miniflcrs for negli- gence then themfelves. Andanother rcafon is, becaufe all faithful Minifters themfelves in love to the Church are the lirck- ers of this feverity : but Magiftrates are few of them fo felf-de- nying and forward to feek for fuch feverity againfl the idle and negligent of their own order. But doth not your calling re- quire diligence as well as ours ? It is a brutifh, ungrateful con- ceit of any man to think that he may live idly, becaufe he is rich. The richeft men in the world are bound to as diligent labour as the pooreft, though not m the fame kind. And yet I can perceive that moft of the poor are even of the fame mind- and when they labour hardeft, they are idle in Gods account , becaufe they would live idly if they could. It is no thanks to them that they labour • for it is ntceffitj that doth eonlh^n ihem. lean hear them fay, that they would not work, at leaflbut httlc, if they had but money CEough. God will judge thefe as Idleperfons, becaufe he takes the will for the deed. You The Dilight of thriving and frofperitj^ Sec, 153 You mu'll labour in obedience to God, and work as his fer- vants, and that with cheerfulnefs and delight, and deny that /elf and fleih that would have cafe, if ever you would have the heavenly reward. Chap. X X V I I I. The Delight ef thriving andprcfperity^ &C. II. A Notherfelfifti Intereft tobe denied,is, A Delight in Xxpro^feritj-, and feeing onr felves thrive, and turdtftgnt fucceed for vtorldlj things. The fc^efton of thefe things doth noc fo much delight, as the Hopes and fuccefes of our endeavours to attain them. The very thoughts of Profpering in our un- dertakmgs, and of being in a thriving courfe, and likely to reach feme higher things which are in our eye and hope, is the greatell part of the content of Wordlings. Men think that the world can do more for them then it can, and is fweeter then icis^ and therefore they are very eager in fecking it ,. and pleafe themfelves much with the thoughts of their iuppofed telicity : But when they have reacht the matter of their de- fires , they find it is not the thing they cook it for. But in the mean time they feed themfelves with fancies and expedations, and think that though this doth not content them, which they have attained, yetluch or fuch a thing more would doit: and when they have that, yet fomewhat more would do ;, and Itill though they come (hort of the felicity they exped, ye? it }>leafeth them that they think they are in the v^aj to it, and lee their endeavours feem to profpel". The poor man that hathadefirebut toreach but to a competency, doth pleafe himlelfmuchwhen he perceiveth that he is fair for it. Much more do the rich in the profpering of their dcfigns, for the increafe of their riches. And thus the turning avaj of the ftmpk doth flij them, and the profperitj of fools dothdeflroj them, Prov. 1.32. If their Profperity be fuch an eye-fore even to the godly in temptation, when they judge according to the flefli, X no 1 5 4 The Delight of 7briv:ng and Frcfpehtj^ &c. no wonder if it be a great matter in their own eyes, Pfal.y^.^. If the beft are in danger of puffing np with carnal delight ani conhdence in their attainments, and faying in their profperitv^ [_we PtdUnevtr be mtved ^Pfal.;o.6- no wonder if ic be much more fowithothers. Profperity isasftronga trial to many as fuffcring for Chrilt ^ O how eager is the flefti upon this bait j and how clofe doth it cleave to what it doch attain ! See then that in this you Deny jour [elves : Not in refufing Proipeiity when God beftows it on you :, but in rcfuling the fenfunl Deliglots which it affordeth the flefh to fatishe its luft. Not in pulling down your houfes, or calling away your eftates, or hindering your incrcrfe ;, but i. See that joH dt not fromife jour felves t$o much in the credture •, feed not your carnal farcies with vain hopes. 1 hink not too highly of aprofpcrousllate. Judge not of it as it accommcdateth the flcfli, but as it cither helps or hinders you for God and he^i- ven : And then you'l perceive that it is an heavy charge and burden to the beft, if not a dangerous temptation. O if you knew but how dear the moft do pay for their profperity, you would pity them, and have lower thoughts of profperity. 2. SeekjKot After frofperitj tto eager Ij. Seek firji the Kinq- dtmof GodandhU Righteoufnefs, and then if other things Be caft in or added to you, take them thankfully, but vji:h felf- fftfpicioM and holy fear ;, but run not after t hem. Libonr not for the meat that ptri(heth^ but for that which en dttreih to ever- lifiing life^ Joh.6. 2 J. and then take your daily bread as from your Fathers provifion. Labour about the world, in obedience to God -^ but not for the world as your ultimate end. 3. When Profperity is given you by God, then above all take heed how you nftit. Let c*rnal ft If and corrupt deftres fare ne^er the better for it ^ if you had all the country^ or were princes in the earth. But as you have ic /rom God, remem- ber you have it for God, and ufe it for him. When the flefli would be pleafed and lifted up, whether with delicious meats and drinks, or carnal pomp, applaufe or oftentation, or by fports,or idlenefs> or any other fenfual delight, deny it thefe defires, as much as if you had no riches, and ufe nothing but for health and the fervice of God j and tell the flefti, [_ It TfM The Delight of Thriving and Profperitji &c. 155 yffM not for thee^ to the pleajtng of thj d-ftres^ that God hsth pro'^pered we^ but it wxt for his own more bitted ends j and .-therefore I vfUl notftrveor pleafe thee bjmjprofperitj^but him that gave it me ] Do not think you have ever the more liberty to gratifieyourappei|ices in eating or drinking, becaufe you are rich, or togratiHeyour flefh in inordinate fleep, or eafe, or fports, oridlcnefs: but /ff /^^ fi^P^ have as little as if you had the meanefi ejfa'e^ invuhichnecefftcj didnot denj jsu that which mij^ht fit you for the rrerk^ of God. Qnell. But may not a Gentleman fare better then a poor man ? and may he not fpcnd more time in eafe or recreations ? or may he not wear more fumptuous apparel? Anfrv. r. A Rich man that hath a greater family, muft have a greater quantity of provifion then a poor man that hath but few : and fo mull the pooreft too, that hath the like number. And for the Quality -, many poor are deprived of that which is moft healthful through their neceffity ^ and therefore here its lawful for the rich to go beyond them, and to ufc fo much of the creature as is molt healthful and ufeful to their duties. But for all this, the Richeft man in EngUnd hath no more ailowance to eat or drink one bit or cup for the meer pleafing of his carnal appetite without any higher end, then t^e poor- eft man that is: It is a Im to both. It was a Rich man that was tormented in Hell for taking up his good things in this life, in being clothed in purple and fine linncn, and faring delicioufly or fumptuoufly every day, Luk^it. 2. And the fame anfwer 1 muft give to the reft of the queftion, if apoor man want that eafe, or fleep, or recreation, that would fit him for Gods fervicc ^ a Rich may take it, but not a jot more. He may not lie one hour in bed, nor fpend one hour in talk, or fports, or long dinners, beyond what is ufeful to his Chri- ftian ends, let him be never fo rich. Rich men have as much work to do as the poor, and as much need to watch, pray, and faft, and ftudy to prepare for death and judgement^ which will not fpare them becaufe they are rich. If it be far nardeft for a Rich man to enter into the Kingdom of God by Chrifts own teftimony •, then its clear, that Rich men have far greateft need to be painful to overcome their dangers, and •X 2 make 1 5 6 children And ReUthns hovQ to be denied. makefurc work for their immortal ftate. 3. And as for Ap- parel, 1 gianr, that ritli men that are Magiftrates or in any office or calling that requires it, may lawfully go in richer ap- parel then the poor : But this (hould not be one jot to pleafe their carnal proud fancies,or gratiHe inordinate flellily delircs, but meerly for health, and for fuch ornament as tendeth to the honour of their office : fo that God and not ftlf mult be ihc end of all. Take warning therefore by the ruinesoffo many thoufandsasProfpcrity hath undone, and by fo many dreadful Paflages of Scripture which fliew the danger of it ^ and fee f hat if you profper in any worldly thing, you offer it all to God, and Deny your felves, and profper not to the flcfh. Chap. XXIX. children snd ReUtions bew to be denied. 12. A Nother/f/)5/J intercftis in fritujj and chiUrtm .ZjL and other neer and dtar RcUticns, and this is alfo to be denied. Not that you (hould imitate thofe unnatural Hereticks that tell us that Fathers and Mothers, and Brethren, and Sifters, and Husbands and Wives, and princes, and Subjcds, are all Carnal Relations that mufl be difowned any further then luftice binds us to a Retribution to parents or others that have been at pains or coft upon us : No, this is worfe then heathenifh impiety , and not only againft the fifth Command- ment, but abundance of the plaineft paffagcs through the Scripture: To be without natural aflfcdion, and difobedient to parents, is part of the Charadcr of thofe impious profef^ fors of whom PmuI prophefied, 2 Tim. 3.2,3. If Chriftian fervallts have Heathens to their Mafters, they muft not there- fore call off the yoak, but count them worthy of all ho- nour, that the name of God and his dodrine be not blaf- phemed : And if they have believing Mailers, they muft not defpife children and R eUtions how to he denied, 157 defpife thein becaufe they are brethren , but the rather do them fervice becaufe they are faithful. This is the dodrine of theGofpel, which flabhlheth and not diflblveth our Relati- ons : and »/ other^ife^ ht id pronely knowing nothing, hut doating about cfHeflions and flrifei of words ^ 1 Tim. 6. 1,2, 3,4. Believing wives muft ftay even with unbelieving huf- bands, and win them to Chrift by an eminent fubjedion, chaftity, modefty, and piety, i Pet.. 3.1,2, 3,4,6. i Cor.y. 13,14. And the like may be faid of other relations. God calls us notasPopifh votaries conceive, to renounce and feparate from our natural or other near relations, on pretence of be- ing devoted ta him. The words of Paul^ zC^r. 5. 16. are abufedby them. Its true, we mufl: knowr.o m/in after the flcjh^ no not Chrift himfelf i that is, as efteeming them principally^, for carnal excellencies ( as per fonage, great nefs, birth, c^c. ^* " or to carnal advantages and ends, or preferring the body and common relations before the inward fpiritual worth and fpi- ritual relations : And thus we muft not know either parents, or children, or husbands, or wives after the flefh ^ nor (hould a ChHftian knOw or do any thing after the fleih as a Carnal man : but yet as we ftill continue our Relation to Chrift as his Difciples, and Servants, and Members, and Redeemed ones, for all that we know him not after the flefti •, fo muft we con- tinue our Relations toothers, and be faithful in the duties of thofc Relations^ and this after the Spirit and for God. So that by this you may fee, that it is our Relations car- nally confidered that are the flefhly intereft which we muft not know i that is. As they are lookt uponasany part of that fe/f or of the Interep of tha« felf which would be its own End and God, andwhichisoppofite toGod, or not fubordi- nate-tohim. To look upon your children more diS jours then as Gdd's^xs a carnal feJrilh thought : To love them inordinately, and more becaufe they are your own, then becaufe they are Gods, and to love your own intereft in your children more then Gods intereft in them, isafelfidi regarding them after theflefh: Grace doth not deft: oy nature, nor natural Rela- tions or affedions :, but it fandifieth them all to God and carrietht\s above it, and deftroyeth it as glorious intuition X 3 deftroyeth 158 children and Relations how te be denied. deilroycdi gracious knowing in pare, that is, by perfcding it. Bciorc Sandification we know, ellecm, regard, and lovtf our parents, diildrcn, husbands, wives, mcerly as thus re- lated to us,and in ihcle Carnal refpe»// can no longer enjoy it. jtsa wonder, how fo many men feeming holy and devoted to God, canquiec their confciences in fuch a palpable iin as this. Ifoneofthem have two hundred, or three hundred pound a year, ks a wonder if he leave an hundred a year of it to any pious or cha- ritable ufe- but if he leave tourtyor fiftypound to the poor, or build fome fmall Alms-houfe, he thinks he hath done well ^ all the reft muft go to leave his fon in equal dignity and riches in the world as himfelf. But of this 1 ipoke before. I O.La{Uy,bc fure that you be sti\ fn'^Hicm of ft If wlttM the cufe of jour ckiUrcH or dnj d(4r ReUtion u before yen. For felf isneeryou, and will ftick clofc, and will not eafily be thruit ouit of your Ccunfels,nor fhaken off: And therefore in your own cafe, and your Childrens cafe, or the cafe of your neer friends, youwillhave much ado to overcome the cutining and Itrong temptations to Partiality, ifyouwerethe holieft Saint on earth ; (though overcome them you Will in the main if you have true grace) : But if you are dead profcnors,its twenty to one but they will overcome you •, and you will fhew the world that you are felhfh hypocrites,and more for your children and friends then God. Lee me here give a few inftances m this warning, i. How oft have we feen it here and elfewhere, that people that make fome fhew of Religion, and are forward to have vice puniHied, anddifciplineexercifed, yet whenitfalson any cbtldrett^ or «^fr r^/xf»o«j of their ow*, they areas much agninft it as they are for it on others-, yea rife up with paAion and bitter re- proaches of Officers, Miniftcrs or others that are the caufes of it. As one Hypocrite is tried when he denicth to fuffer for Chrill himfelf , fo others {hew themfelves Hy- pocrites fooner , by preferring their children , yea their linful children, yea the prefent eafe, or profit, or credit o'i their children, before their duty and the honour of God : And they will rather have God provoked, fin unpunifhed, and their childrens own falvation hazarded, then they will have them juftly and regularly chaitif^d : yea fome of them ^ ' rife i6z children and Relations horv te be denied. rile up as malignant enemies againft t!iem rliatdo ir. 2. Again, V/heti God hath convinced you of duty, if a carnal friend, a husband era parent do but contradid it ' arid perfvvadeyou from a known duty or a holy life, how' com- monly do msn obey, bjciufeforfoo.h they are their friends that do perf'.vade them ? ;. M »reover, When the cafe falls out that a man cannot tbllowGodandhisdury, andbe true tohisfou!, but he is like to lofc his friends • how commonly is God denied, that friends may not be denyed,and confcience wounded, and ducy bawkt that the favour of friends may not be loft. Ofuthone, thty arethe frienit that lUvtby^ 9tJ I velj/hiod it in their hatiis' 1 sm mdone if thej ca[i mt of ! Well I take them, and make thy bcft of them and keep them as long as thou canlt ^ if thou tanft live better without God then tliem, or canlt fparc Gods favour better then theirs , and they are be:tcr friends to thee then Chnft is, and wouldbe, take thy courfe, and judge at laft whether the friend that thou didfUhnfe, or that thou didft negledand abufe,was the better, & would have Hood thee in more ftcad in thy deepeft extremities. Chrift hath refolved you once for all, that he that loveth Father, or Mother more then him, is not worthy of him,and cannot be his DifcipleiNay ifhe hate not Father, Mother, and all :^ that is, If he wil not call them all away, and forfakc them as men do hated things, racher then forfakeChrift and the glory whicii he hath promi- fed, L^l^f 14. 26,33. And therefore feeing Chrift hath thought meet to inllance in the forfaking of carnal friends for hisfakc, as a duty of all that will be his i)irciplcs, you may fee that this is a very confiderable part of your felf-denyal. And doubtlefs it is a point that Chriftians are ufually put to the ivyal in, or elfc Chrift would not haveinftanced in it. Tew turn to Chri(l:,but their carnal friends will turn from them. No greater enemies to a man in the matters of his lalvation ( except carnal felf ) then carnal friends : and therefore cither God or they mull be denied. For when God is for ho- linefsand thcyagainft it -, when they are for finful pleafures Mid gain, and God againlt ir, both cannot be pleafed ^ and diefeforc one of them muft be denied, God or they. Chap. Revengeful Pafsions te be denied. 163 » Chap. XXX. R .vengeful fafsiens to be denied, 13. A Notber part of /r//"-^f«j«»/ confifleth in the denying ±\, of i?fz/f«^f>/i''j^c»/ that provoke us againll thoie that have done us wrong, or that we judge to be our ene- mies. Itts the conin\on faying of fuch perfons as are difpofed to this fin, that Revenge ts fweet : it eafeth the minds of ma- litious perfons to have their will upon their adverfaries, and to fee them at their feet. Nothingofall his honours and pro- Iperity could fatisfie Human till he was revenged ot Mordecai. As aburningteileringboileorapoftcme is eafed by opening and vent, fo is a boiling paflionate mmd, when by railing fpeeches, orrevengfuladions it venteth it felf againft them that they hate. But inthisalfo felf muft be denied by all that will be Chrifls Difciples : for he forgiveth none but thofe that can heartily forgive another ; And that wemay know that this is a part of/ip//'-i/f«» vdh HiJiorUsy and other Mens Matters^ &c. 1 4. \ Nother piece of Carnal plcafure to be denied, is, the JTSk Delight mm have i>t rending unproftiible HifioricSiMnd henifigKerfsthit donot co»ctrnu4jandmedl>n£ vfith other men/ matters vfliere we have no (^all. With fome fancies this is a notable part of carnal" delight : Many New^ Vain Hiftories, and other Mens Mai ten, &c. 1 65 — - 'f ■ Many fchool-boyes, and young effeminate wits are as much poyfoned and carried away with reading Romances, feigned hiftorics and tale-books, and play-books, as by almolt any pilleof fenfuality.O the precious hours that have been lolt uponthis trafti and trumpery-, but of this I fpoke before: tiiat whichnowlfpeak, is, even true Hiftory and Reports, as matter of meer News^ to pleafe a bufie rangmg mind. Hiilo- ry isaveryproritable ftudyif itbe ufed for right ends, and be rightly chofen. Its a very great help to undcrfland the Scriptures, and to know the former and prefent ihte of the Churchy and fee the wonderful works of providence, that otherwife would be as loft to us.lt is not rit that the wondrous works of God (hould die with thofe that have feen them, and not be tranfmitted to pofterity. God (hould have the honour of his glorious works, from gentA"ation to generation : and how (hould that be if all be forgotten ? He that knoweth nothing of any age but that which he lives in, is as foolifh as he that knows nothing of any Country or Town but that which he lives in. Some Hirtory is effential to our faith- and much more is integral to it-, and yet much more is very fer- viceable to it. He that hath not fome competent acquain- tance with Church-hiftory, will be at great difadvantages in the holding and defending his faith it felf againft an Infidel, or the purity of Religion againit a Papift. And he that knoweth not the prefent ftate of the world, and of the Church through the world, doth fcarce know how to order his affedions, or compofe his prayers even in thofe greateft petitions, about the honour and Kingdom and will of God. They cannot grieve widi the Church in grief, nor mourn with it when it mourns : fo chat it is a great duty of aChrilHan to labour to underftand by Hiftory the former and prefent ftate of the Church ; And it is a great mark of a gracious foul that longs to hear of the profpericy of the Saints, and free progrefs of. the Gofpel ^ and a mark of agracelefs perfon that carech not for thefc things. But when hiftory is not ufed to acquaint us with the mat- ters of God,, ortofurnifhus with ufeful knowledge, but to i plcafe a raging carnal mind, then it is but finful fenfualicy or Y 3 vanity. 1 66 New, Vdin Hijloria^dnd Hher yens Matters, &c vanity. Many pcrfons have no fuch deliglit to read the ufcfiil hirtoiy of Church-affairs, as they have to read the curioully penned, thouj^h Icls ufeful hlltory of other matters. ThoucJL I know that thcHilloryot the whole world is very fcrvice^e to the know. edge of Divine things : yet they that ufe it to lioly ends, will make choice accordmgly, and be no more in ic then may luit wkh ihofe ends. It is the molt humane, with the mort light , ridiculous pa (Tages that are moll plcafing to vain unfandihed wiis ^ but the godly delight in it lb tar as it (hews them fomething of God, and leadech them to him. In the very reading of Scripture, a carnat reader may be much plcafed with the Hiitory, that hath no favour in the doArinc, hut is weary to read it : and yet 1 murt add this caution by the way ^ If we find a carnal kind of delight in Scrip:ure- hiliory or any other that is profitable, we mult not therefore caft off the hiftory, but feek after the cure of our difeafe, that we may fpiritually takepleafure in all for God, and he may be the beginning, and end, and the life, and the All of our llu- dicsand delights : And thougli our carnal delight in News and Hiflory be a fin in us •, yet God doth fometime make it an oc- cafion of Good, by leading us to that holy truth, whicii after may be the means of our fandification, though at firft we received it but as Novelty. And fo the carnal plcafure that many have in hearing News, and fitting with folks that will talk of other mens matters, or things that concern them not, is nothing but a finful pleal:ng of the fancy, and lofs of time, and negled of greater matters which call tor all our time and care. It was the vice of the Athenians^ Ati 17 21. \_fT aU tht Athenians and ftranatrs that were thtrc, fpent their time in nothing tlfe but eitker to fell cr to hear feme xewtking^ yea novelty of dodrine and reli- gion, and teachers, is a fnarc and bait to carnal fancies, which many are taken by, chat are forfaken of God, having firi^ forfalipn him, and proved falfe to the truth received. Chap. V»ftece(fary Knowledge, and Delight therein. 1 6j L Chap. XXXII. Vnnecefjarj Knowledge^ and Delight therein, 15, ANotherpart of Carnal Pleafure which feif mull be denied in, is, j4 d fire afiir M»rjecejfarji Knorvled^r^ anA Delight therein. This is the oommon tin of man, but not of all alike. Even they that can live without the Knowledge of the faving Principles of Religion, do yet irch to know unpro- fitable things : and many a toolifli quclUon they will be asking about matters unrevealed, or that concern them not, when they overlook that which their falvation lyeth on; but the learneder fort, and efpecially more prying wits, and thofe that are bred up among difputes, are the proneft to this fin : and though it be an odious vice, yet it fo befooleth many, thac they reckon it confidently among their vertues. God cannot be known too much, nor can any man he too much in love with the true knowledge of God in Jefus Chrift : without this knowledge the mind is not good, nor can the heart be fandiHcd,or the man be faved: Nor can any man know too much of the will and word of God ^ nor yet oZ his works in which he revealeth himfelf to the world. But the Carnal knowledge which is to be denied, is of another nature then thelandihed1;nowlcdgeof believers. I (hall (hew you the difference in certain particular refpeds. 1. This defire to know, which is in the unfandified, is, partly from meer nature, and partly from a diftempered fan- tafic, which is like a corrupt enraged appetite, that choofeth that which is unwholfom, and yet is over-greedy after it. But the dcfire after knowledge in the fandificd, is kindled by the love of God, and the love of thofc holy and heavenly things which they are inquiring after. It isnot the Love of (Jod than lets ungodly men upon their ftudies, but a common and car- nal dcfire to k'^ovf ^ and this appears in the end, which is n^s.^* 2. This carnal knowledge is but to feed and furnifli and pleafe a carnal fancy ^ becaufe it is fome adding to our un- der ftandings, and bccaufeit is naturally pleafant to know,, and becaufe ^ Uftncceffsrj KndwUdgt anii Delight t her eh, ^becaufe it brings in fome novcky and variety, and becaufc it makes us feem wifcr then other men, and furnifheth us with matter of difcourfe and oftentaiion, and rids the miiid of fome trcublefom doubts- theretore even the worft havea mind to know. But this is the knowledge that mult be Denied : that which mull be valued and fought after, is. To know God, that we may love, and reverence, and trult, and admire, and honour him, and enjoy him: To know Chrift, that we may have more Communion with him. : To know the word and works of God, that in them we may know his nature and his will: and knowing his will, may ferve him and pleafchim : Thefe mull be the ends of Chrillian knowledge. There is nothing in the world that God hath revealed, but in its place we m.ay be Willing to know, lo that we Hick not in the crea- ture, or fenfe of the words, or common verities, but ufc every thing as a book or looking glafs : we love not a ^ocif^ fo much for tne letters as for the matter which they contain : and we love not a(j/yj tl>at is the Pnrcple itnd , it" and nnd of th„ the.r Schifn, > were it not for the uphcjdin J of th.suurpcdpower.and worldly mimunit.es, and ereatncfrnf the Clerjy, ,t ,s morally impodible that fo many men "f °' ion and Icarmngcould conturr ,n fucha fchifm, and m fo r^- ny grofs conceits as go along w„h ,t. It is not the Pope t"at they are Principal y united in : ?or the far greateft part „f them It ,s too evident ti,at it x^f.lfifhindfl,/!,!, intereft that ^ their Center to which the Pope is'^but a means. Henc ■ s' that many otthc.rjefuites and Fryars are carried abroad the world, with fuel, a hre of zeal, to promote their cauTe ,ha, they will compafsfea and land for It, and day and nicbt ?e bulieat the work, to plot, and contrive, and infinuL'^e W deceive, and think no coll or pains too rreat For ,^ wn rmfulzeal and diligence hath'fo manytfle'i^ds, and Vii', hmd-ance, that ,ts eafily maintaned : but b is no tl^ hea^ng, peaceable, pradical, and holy zeal of true be- Well! Confider whatlfayto you from the Word of th/- Lord: rhereisa/,/MJ,Vi*._f z,al ,. R.l.iU., ^.fch muft be dcmed as well as whoredom or drunkennels. if you" s^me howitsknown: Briefly now Hhall only tell you this mucnf k: . that ,t IS ufually for either an ErrJr or a p" t cular Truth, againft the intercft and advantage of the bod, of un- queflionableChnUian verities. They can let ReliciL fuffer by It, fo their opinion do but thrive. 2. it is uTuallv for an Opinion by reafon of fome fpecial endeerment or n\ereft of their own in ,t. 3 .They cT up that opinion with a Zealand diligence much exceeding that which they bellow upo^i other opinions oi equal weight , and lay a greater llrefs upon it the" any fhewof rcafon willallow them.;4.They ufuallvare zea oi» ChX'^ -•dd.v.non,a8a,nllthe^Un,t^ of th'e Cath j^ Church. J. Their Zeal is mo|l commonly turned againft the faithful Carnal Lthcrty U be denied : What. 175 k faithful Paftors of the Church -.For its hard to keep in with fchifm, and with faithful Paftors too : And if the Miniftcts will not own their fin and error, they will difown the Minifters. The Anabaptifts and other Scds of late , would never have been fo muehagainft Chrifts Miniders^if the Minillers had not been a^ainll their way. 6.Their Courfe doth in the conciufion, bringdown Religion, and hindet the thriving of the Goipel and of Godlinefs. Mark, what is the iffue of moft of thofe ways, that thefe men arc fo hoc for? Doth it go better or worfe with the Church and caufe of Chrift in general, where they arc, then it did before? Is Religion in more ftrength, and beauty, and life, and honour ? or doth real holinefs more abound? Iffo, benot too hafty to cenfure their Zeal. Buc ufually all thefe dividing ways, arc the difeafcs of the Church : which caufe its languifliing, decay, and diflblution. 7. Laftly, This felfifh zeal is commonly cenforious, and uncharitable, and diminifhech Chriftian Love, and fets thofe a reproaching and defpiiing each other, that fhould have lived in the Union and Communion of Saints. Where you find thefe properties of your zeal and defire, for the promoting of your Opinions or parties in Religion, you have great realon to make it prefently your bulinefs to rind' out that infmuating /r//, which maketh your Religion Carnal, and to deny and mortifie it. Ch ap. XXXIV. Carnal Liberty to be denied : What, 17- A Mother fe!fi/h intered- to be denied, is. Carnal Liberty. ^^^ A thing that felhfliners hath ilrangely brought of late into fo much credit, that abundance among us think they are doing fome fpecial fervicc to God, their Coimtrey, the Church and their own fouls, when they are but deeply engaged for the Devil, by a/fZ/'/ff i^tw^ fpirit, in a Carnal Courle. For the difcovery of this dangerous common difeafe, I mull firft tell you,, that there is a threefold Liberty which mutt carefidly be dif- 1 7 6 CirnAl Libert j to be dtntcd : Wb4$. differenced, i . There is an Holy, Bieffed Liberty which no man muft Deny. 2. There is a wicked Liberty, whith no man fhould dciirc. 3 . And between thefc two tlicre is a Com- mon , Natural, and Civil Liberty, which is good in its place, as other worldly matters are, but muft be ^^«;f^,when it ftands in competition with higher and better things •, and , as ail other worldly matters, is Holy when it is Holiiy ciicemed and ufed ^ that is, for God ^ but iintul when it islintully efteemed and ufed,and that is for C4r«4//r//. L The Hrft of thele is not to be denied, but all other Liber- ty to be denied for it. This Holy Liberty confifteth in thefc following Particulars, i. To be freed from the Power oflin, whichis the difability, the deformity, the death of the fouL 2. From the Guilt of fin, and«the wrath of God, and the Curfe of the Law. 3.T0 beRellored to God by Chrilt, in Union, Reconciliation, and SanAification ^ and our enthralled fpirits fet free, to know,and love, and ferve him, and delight in him. Where the Spirit ofthc Lord is, there is Liberty, 2 Or. 3. 17. God is the fouls Treedom, who is itsLord,and life, and end, and all. 4. To be delivered from Satan as a Deceiver, and ene- my, and executioner of the wrath of God. 5 To be freed from that Law or Covenant of Works, which requircth that which to us is become impoflible. 6. To be freed from the burdenfom task of ufelefs Ceremonies, impofcd on the Church in the times of infancy and darknefs. 7. To be freed fri)m the accuf:i- tions of a guilty confcierure, and thole ftlf'tormentings which in the wicked are thefore-taftes of hell. 8. To be freed from fuch temporal judgements here as might hinder ourfilvation, orourfervice of God. 9. To be free from the condemning ientenceat thelaft day, and the everlailing Torments which the wicked muft endure. 1 o.And to be delivered into the bief- fed fight of God, and the perfed fruition and Pleafingof him, inPerfed:Love,and Joy,andPraife,to all eternity. This is the Liberty which you muft not deny, which I therefore name, that by the way you may fee, that it is not for nothing that the other ibrts of Liberty are to be denied. n. The fccond fort of Liberty is, that which is wicked and dircdtly evil, which all men Ihould deny : And this is a Fretdm from Curnul Liberty to be denied : Whitt, ifj from Rightetufitefs^ as the Apoi^le ca!s it, Rem. 6, 20 To be free from a voluntary fubjedion to God, and free from his fe- vere and holy Laws, and tree from the thoughts of holincfs, andof the life to come, and free from thofe lighs and groans for fin, and that godly forrow which the fanAiHcd undergo-, and to be free from all thofe fpiritual mociofjs and changing works upon their hearts, which the.Spirit doth w^ork on ail the Sainrs: to befree from holy fpeechcs, and holy pxayer, aud other duties, and from that llnA and holy manner of living which God commandeth ^ to be at liberty to fin againft God, and to pleafe the fle(h, and follow their own imaginations and wils, let God fay what he will to the contrary : ro be free to eat or drink what we love and have a mind of, and to be mer- ry, and wanton, and luftful,and worldly, and take our courfe without being curbed by io precife a Law, as God haih given us : to be free from an heavenly converfation, and thofe pre- parations for death , and that communion with God which the Saints partake of : This is the wicked Liberty of the world, which the word of carnal men defire : And the next beyond this , is a Liberty to lie in the fire of hell, and a freedom from falvation,&: from the everlafting Joy and Praifes of the Saints. If frcdom from Grace and Holinefs deferve the name of Freedom, then you may next call D«»i»»« what they lift. And indeed if they were rid of Magiftrates and Minifters , they were free ! Asa School is free that hath fhut out the Mafter, or have rejeded him, and teach and rule one another 1 And as a Ship is free when the Mafter and Pilot are thrown over- board •, and as an Army is free when they have caft ofFor loft A a their iyS Carnal Liberty to be denied: What, their commanders : ortofpcak more fitly, as an Hofpital is free when they arc delivered from their Phyf.tian •, and as the madmen in Bedlam are free when they have killed, or efta- ped from their Keepers. As Infidels keep their freedom, by Rehiring Chrift in himfelf : fo carnal Dividers and Here- ticks keep their freedom, by Refuling his Officers, and Chrift in thofe Officers : For he that Iteareth them heareth him ■ dndhethat deffiftth thtm^defpifeth him -^ and he that defpi/eth^ dtfpifeth Mot man bnt God, Luke lo. i6. i Thef.4. 8. And another part of this ungodly Liberty, is, to be free from theexercife at leaft of this power of Magiftrates and Minifters fo far as not to be reftrained from (in, though they be not free from the ftate of fubjeds. To fwear, and be drunk and live as moft Ale-fellers on the damning firs of others , and make a trade of felling men their damnation , and to have no Magiftrate punifti them,no Officer trouble them, & no neigh- bour accufe them ;, this is their Liberty. To game, and roar and revel, and have no body fay to them. Why do you fo is part of their Liberty. To have leave without Reftraint to make all others as bad as themfelvcs , and if they are In- fidels or Hereticks , to perfwade other men to it : If they hold any opinion againft the God that made them, againll Chrift, againft the Spirit of God, againft the Word and Laws of God, againft his Minifters, his Church, his Ordinances, againft any necertary point of faith, or if they have anyfalfe conceit that leads ftrait to Hell,that they may have full power hcenfc and authority, to bring as many as they can to be of the fame mind, that they may not be unprofitable fervants to the Devil, nor go to hell alone, this is a great part of their impious Liberty : And becaufe the name of Coujcitnce is be- come honourable, they call this by the name of Liberty of Confcience : when indeed it is Liberty of Pradice that they m^n, and not Liberty of Confcience: Lor their Confcience c-annot be altered by force, nor touched by the Sword. Its theji that deprive men of the Liberty of their ConfcienctJ^ whileft by falfe teaching they put out the eye of Confcience, andenflave itto fmful falfe conceitSv And ^onfcience is fci- iM9 * and Error is not fcience^but ignorance : And therefore as Cdrnd Liberty to be denied : What, i yp as Error is not Covfcie-xce, but the dejirnHion of Confclence ^ fo Liberty to err, is no liberty of Coufcience, but a Liberty to de- firoy Confcience : Much lefs is it Liberty of Confcience to (in againft Gofl, and draw others from Confcience into error,and poyfon men fouls, and hinder the Gofpe), and promote the work and Kingdom of the Devil. And many of our miferable fottifti people take it for a part of their defired Liberty to be free from Minifters Spiritual Overfight and Government, and not to be Chatechifed or called to an account, or examined about the fiate of their fouls, nor queilioned about their lives, but that they may do what they will, and have Sacraments and all Ordinances on what terms and in what manner they will, and to have Mini- llers bow their Judgements to theirs, and lay their Confci- ences at the feet of every carnal ignorant wretch, and be but their fervants to do what they would have them : this is the Liberty that Satans fervants do defire. And with all, that they may be free from neceffary pay- ments for the fafety of the Commonwealth , and from the neceflaryretribution to God, for the Church and poor, yea from giving but the Minifters their own^ all this they take for part of their liberty. But they are all fuch liberties as Chrill never purchafed, and the Gofpel never beftowed, and never made the Owners happy : It is a liberty to ftarve their own fouls, and go quietly to everlafting torment, and not be molefted by Preachers and Puritans, but to fin againft God, and damn themfelves, and be let alone, and have no body tell them of it, or ask them. Why will you do fo ? In a word!^, it is thai liberty that C hrift died to fave his people from, and which the Gofpel would takedown, and the fpirit, miniftry, and Ordinances would overthrow, and which no wife or good man hath reafon to defire:and it is that liberty which God will fave all thofe from, whom he will fave from the flames of hell, in. The third fort of Liberty is that which is in it felf In- different , or to be reckoned among the common tranfitor)' benefits of this life, which with Gods bleffing is a mercy • and well u fed may do good, but other wife is hurtful or little worth. This Liberty is not the Natural Liberty of the will, Aa 2 which I go Cdrfjal Libert J to he denied : What, which in regard of its own eiicite Afts is nothing but th« -power o( ft/f-i/etttmivaikn ;^ and in regard of internal impe- ratcads, is nothing but A power or freedom to do what wc will. Vor thefe are i'o our own, if not our felves ,*ihat no man can take them from us • at Icaft the Hrft. Nor is it the Ethical Liberty of the foul from fin by gracious Habits : for thisis ever good, as was faid before. Nor is it a Poliiical Liberty from thofe tyrannous Laws or practices of men that would root out the Gofpel and pull down the Kingdom of Chrift, and fee up iniquity. ThisLiberty mufl:bedefired,and not de- nied, even when we fubmit our felves to perfecucion : but it is 1 . The Civil Liberty of being from under the Government of others, and of having a hand in Government our felves. 2. The Liberty of being from under the Government of Strangers, Conquerors, or enemies. 3 . Tlie Liberty of choofmg eur ew» Governors^ and having them not by other mens elcdi- onfetoverus. 4. A Liberty from burdenfom payments and taxes which are of no necefiity to our good. 5. A liberty from arbitrary Government, and from being lyable to the mecr will and paffions of men. 6. A protection froni the abufcs and injuries of others. 7. And a liberty for our bo- dies from the reftraint of Imprifonment. All thefe are things that in themfelves are naturally good -^ and fpecially the two laft are very great mercies. But yet as the five rirfl are fmaller matters, fo all of them are but temporal traniitory things, and not to be regarded in comparifon of Chrill and the hea- venly liberties. The dearefl: of them mufl: be Denied when they Hand in the way of duty, and cannot be had on terms of innocency. To fin for liberty , is to leap out of the frying pan into the fire, as the Proverb is : To become the prifoner of the Devil, that we may not be the prifoners of men: to enflave the foul for the liberty of the body. Believe it, lln makes ^ deeper galls then bolts or fcourges do: Its an ealie durance to lie in goal in comparifon of lying in fin, or under the wrath of God. At the furtheft, death will free you from in> prifbnment , but death alone will notVree you from lin. Jt is but mens foolifti conceits that makes imprifonment fo grievous to the moll. It is the fame earth that they tread on, and the fame C4rnal Libertj t9 he denied : Wh4t, i g j fame air that they breath in as before.The great trouble is that they have not their wills: for when their own wills do as much confine them, it is then no trouble. I can coniinc my felf to oneroom, to one chair, the far greatell pare of the year for •my "ftudies : and why Ihould I not bear as well to be fo con- fined by another, if my own will could bnt comply with it ? Never grudge at reftraint or impr.fonment then, but find out feme imployment in it, whereby you may be ferviceable to God, or at leaft ferve him by your fufferings, and then re- joyce in it, and bring your mmds to your condition, and fo you may fet your fclves at liberty in fpite of the greatelt Ty- rant in the world. Imprifonment is but a penal reitraint : and if it be not Involuntary, its fcarcely penal : it is therefore \^ your power whether you will be Prifoners or not, becaufe it is in your power whether it (hall be involftntarj or not. Be but willing of your confinement-, and you are at liberty ^ and though you are not out of the place, you are out of the pri- fon. The fame room that is a prifon to the reft, is none to the keeper that guards them, becaufe apprehending it to be for his commodity, he is wiUing of it, and their prifon is his home. And if you do but apprehend how you are called from temptations, and have an opportunity of honouring God, or at leaft of being more humbled and mortified, and fo bring your mind to confent to your habitation, its become your home and place of freedom : however he is unworthy of the liberty of the Saints, that cannot deny the liberty of his habitation or bodily abode for the attaining of it. And for the things that men make fuch a ftir about in the world, under the name of their civil liberties, fomeof them are no liberties, but fancies or miferies, and the reft of them are no further to be valued then they are fubfervient to the Kingdom of Chrift and the good of fouls. Conceited people call it their liberty to be governed rather by four hundred then by one, or by Popularity then by other forms of Govern- ment, andagreat ftir they make about this, as if their felicity did coniift in it : When as the true liberty of a Commonwealth conliftethin the fulleft conformity of their Laws and their execution to the will of God : in being free from all Laws or Aa ^ Pafli- 1 gt C4r»dl Libert J to be denied : lVhAt» Paflions of men that encourage iniquity, find are againft the Gofpel or the common good, and peace and welfare of the body : In a word , to have Government beft fitted to the ends of Government, which is fuch a temporal fafecy and profperity as moft conduceth to the fervice and honour of God : Lut the /pfc/fjof Government is none of this liberty in it felf confidered. A people may be at much more liberty under a pious Monarch then an impious or unskilful Demo- cracy. The free choice of the moji when they are bad (as where is it better?) may enflave thebeft: ancl the dve and intereft of the Rich is commonly fuch upon the people, that a free choice is fomewhat ftrange. And that fort of Govern- ment may be fitteft: for One people, that is unfit for another : And their happincfs lieth not in the fpecies oi Government , let them llretch their wits to invent new forms as long as they will i but in the Predominancy of God and his Intercit in the hearts of the Governors, and in their Laws, their Officers, and Execution. This is it, and nothing but this, in Govern- ment, that will give the Commonwealth that defirable Liber- ty, in which their welfare doth confift. And therefore thofe perfons are Enemies to the Liberty of their Countrey, that under the Name , would advance fuch kind of Popular intereft as is plainly againft the intereft of Chrift : aod muft have Magiftrates and Minifters retrained from doing the Workof ihe Omnipotent Soveraign, the one from punifhing fm (if i: be againft the firft Table, or come but under the name of tonfcience) and the other from excrcifing Church-difcipline.uiid all under pretence of the Peoples Liber- ties. All thefe arc carnal Liberties tobcDenied. Ch A P. our Native Cemtrcy And Hditatiom denied, 1 8 j Ch ap. XXXV. Our Native Countrej and HMtAti^ns denied, i8. A Nother part o( Cdrnal/elf-intttefi to be dcnied,is. Our ^^ Naiivt Conntrtj , or fUce of habitation^ with all the Comforti and accommoddtions they afford us. It is lawful to have fome fpecial Love to our own Countrey :, but not fuch as fhall prevail againft the love of Chrift,or feem fufficient to entangle ♦- us in fin. Wemuft fhew our Love to it principally by defuing and endeavouring, that Gods name may be hallowed, and his Kingdom maintained, and his will fulfilled among and by our Countrymen ; But if they (hould turn enemies to the Gofpel or to Godlincfs, we muft love the ftrvants of God abroad much better then his enemies at home ;, and wifh the fuccefsof his fer- vants though of other Countries, againft^his enemies, though they were of our own. And if we cannot ferve God or enjoy the freedom of a good confcience at home , another Nation, though it were in the utmoft parts of the Earth,wherc we may better ferve God, muft feem a better place to us. And if we be baniftied, or neceffitated to forfake our Coun- try, we mull not ftick at it, for the caufe of Chrift. It is none ofthegreateft tryalstobeput to remove from one Countrey to another , as long as we have neceffaries , whcreever we come. We have the fame God to be with us, and take care of us, beyond fea, as at home : the fame earth, and air, and fun to (hine upon us : The fame Spirit, and grace, and promi- fes do accompany us : Thefamt Saints of God, and ordinances of Worfliipmaybehadinother Countries as our own. Irs a kmd of childiflrinefs to make fuch a matter of being driven out ofone Kingdom into another, when we have the fame or greater mercies in the other. All is but our Fathers houfe; and we do but remove from room to room. The Earth is the Lords and thefulnefs thereof. As i faid before of Imprifon- mcnt, fo I fay of Banifhment ;, It is in your own Wils by Con- senting to it, to make it no baniftiment. If you will make an af- 1 $4 ^*'' Native Ceuntrty and ffdhitdtiens denied. affiiftion and a great matter of ic you may. A Merihant or Vador can live for his commodity, far from hon.c,even among Turks and Infidels, and take it for no banilhment : Much ,>ore (Viould you do fo, for the fake of Chrift. Every place is lur own Countrey where our Maftcrs work lieth. We arc but pilgrims •, and as long as we are not out of our way,we need not complain much for being out of our Countrey. Indeed we are hercbut y?r4>»^fr/, arid this is net cur Coumrty ^ and therefore let us not overlove it upon a milhke. The Apoftles of Chrift did purpofely leave their Contrcys,and tra- vail about the Countreys of the world , to bring them the dodrine of falvation by Chrift. And is it not better be walk- ing Lights to illuminate the world, then Candles fliut up with- in the wals of our own habitation ? Hcb. 11.8,9, JO- [_ Bj faith Abraham when he ipms called to j^o into a fUce vhich he fhould after receive for an inheritance^ okjeJ^andhe went tut, not knivping whither he went. By faith ht fajoumed in the Land of promife 04 in arrange Ceuntrej, dwelling inTabernacles for he looked for a City which had foundati'^s^whofe builder and maker is God. ver. 13, 14, 15, 16. \_Thej co/ifejfed that thtj vert grangers and pilgrims on the earth-. For thej that faj/fuch things, dt dare plainly that they fetk, aCeuntrey: And truly if thej had betnmndfull of that Countrey from whence they came out, they might have had opportunity to ha^erefmrntd: But now they defire a better Countrey, that is, an heavenly : where] ore CJod id not a/hamedto be called thttr ^od; for he hath prepared for them a City"} It wastheforcft kind of banifhment that the Saints endured, thats melitioned, Heb. n. ?7, 38. and yet they patiently underwent it. [^ They wandred about injheepsk^ns and goatskins^ being defiitute, afflitltd , tormented : Of whom the world was not ncrthy : they wandred in dtferts find mountains .^ and in dens an J caves of the earth 3 We judge our fel ves unwof- thy of Chrift and the new ferufalem and our Heavenly Coun- trey, if we cannot deny an earthly iinfull Countrey for them. Chap. dedily health and eafefrom urments^ i g c Chap. XX XVI. Bodily health and eafefrom tsrments, ip, "O UT a far greater Inter efl of felf to be denyed, doth Xy confift in oar bodil]/ health and e^fe and freedom from thofe pains and torments^ which ferfecuton ufe to infi;^ upon the godly. An averfnefs to fuffering,is natural to.man,and in it felf no lin , But an /".v^f^fe averfnefs , doth figniric too much tcndernefs of the fltih, and too little power of Reafon , which fhould quiet the mind, when it cannot abate the pain of the body -^ and mult caufe us to fubmit to a leffer evil , to avoid a greater : or to obtain a greater good, then it de- priveth us of : PmI and Silat could ling with their bodies fore, and their feet in the ftocks. To be jojfftll in trihulatien Ihould be no ihange matter to a Saint : much more with a pa- tient fubmilTion to undergo it. We may not thruft our felves into the fire,nor choofe futfering without a call -^ but we mufl fiiffer rather then fin, and choofe the wounds or hurts of the body before the wounds and loffes of the foul. But becaufe fleiTi and blood will draw back, and make too great a matter offufferings, I (hall briefly give you ten Confiderations that may perfwade you herein to deny your felves ^ and in two cafes I defireyou to make ufe of them : rirtt, in caje you have no "^aj to efcape fufering^kut by finning : then deny your felves and choofe to iufifer. Secondly, in cjife •f Gods a^iciions which nnavoidably lye upon jeu : then deny your felves by a quiet and patient fubmiilion : And for botllconfider. 1. That isthebeft condition for us, in which we may bemoft ferviceable to God, And if we fuffer for Righteoufnefs , we may ferveGod as well in fuch fuffering as in a profperous ftate: Or if God himfelf affliA us, we may ferve him in our afflidi- on : Our patience then is the fervice that we are called to. The fufferingsofthe Saints have done very much to the pro- moting of the Gofpel and building of :he Church: Men will fee that there is fomewhat worth the fuffering for,in theChri- (lianRehgion, and fee that Heaven is taken by believers for 2 certain thing, when they can let go earth for it : They will Bb be I g 5 BoMly health and eafe from ferments. be moved to enquire, what it is that moves you to fuch con- lUr.cy and patience. And why (hould we not be willing of that conduion, in wliich we do our N:a{ler the bed lerMcc, what ever the doing of it (hall caft us ? The commodity of our enti is the chlcfefl; commoditie. 2. That is the beft condition for us In which we imy hdvt m'-ji of God. But certainly we may have as much and ufually morcofGodinyifjf(^,clpecially for his caufe, then we can have in profperiLy , efpecially when wefm to efcape ihefe fuf- ferings. Is it bodilj eafe^or Ce^that you fet moft by ? ]t will be feen by your choice. If you prefer your eafe before him,you muil exped to have no better then you choofe. If you prefer him before your eafe and arid profperity, you mufi be gladder of God with advcifuy and pain , then of profperity and eafe without him. A bcaft hatli health and eafe as well as you, andyetyou will not think himashappy. Ifyouare torment- ed or lofc your health for Chrift, you lofe nothing but what a Turk or Infidel hath, yea but what a beaft hath, as well as you 1 But you may have that of God by the advantage of your fuffering, that none but Saints have. And Gods prefence can make a fuffering flace as fweet as a profperous. And he hath given you ground in his promifes to exped: it, Ifa.43. J^ 2, 3. [_ Whtn thou faffefi through thepre^ I^iHbe Vfitb thee '] I Cor. 10. 13. [^There hath »o temptation tak(*tjcu, bnt vphAt it common toman . but God is faiihfitll Xl;ho v> [I not fujfer jou to be te»p!fd above :hat jou a^i able • but v>ill ■O'ith the temptation a^(« m^kjavfay to efcape^ that jonmaj be able tobearit,'] 1 Pet. 4. 14. [^ If je be reproached for the Mame of Chrift.kappyareje : for thejpirit ofgloryandofGedrcfieth Mpon)ou: Onthiirpart ke ij evil fpok/nef^ but on jonr part he i^ g/orified'] ver. i 6. [_ ^f a*^J man ftffer as aChriftian^ let him not beaPsameel^ but let himghrifieC>od on thu behalf r]\/hnt is the Scripture fiiller of, then comforting promifes to thefuf- ferers for Chril^ ? To fly from fuch fufferings then, is but to fly from the prefence of God, and our own confolations, 3. At leart thefe ff^fe'ings further our fanSlificatioti^ and make us better. And is not that our bell condition that makes )w> btf^ Common experience as well as Scripture may fatisiie Bodilj hcM And eafe frem Torments, 1 8 7 us that a fuffering ftate doth very much further humili- ation and mortification, and bring men to a deeper kni^ of fin, and help all the truths of God to work, and make them more fenfible and ferious then in profperity. Then we do not only hear but feel, that fin is evil, and that the world is vain, and that the threatnings of God are true. Why Chri- flian, if thou didftbut know that thou fhouldft have more ofthefpint,andicsgraces,andlefsof fin, in a fufifeiing flate, then in eafe and plenty, wouldft thou not even choofe it and ' be glad of it?Is not fin worle then fuffering to thee,and hohnefs better then eafe and peace? Alas, what fenllefs , carclefsperfons J(houldwebe,if it were not for the help of fuffering 1 Grace ufeth to work by means : and this is the common means. 4. Confider,that fain and fffffering tve Jhull have^ whether for Chrift or »or.The woril men undergo almofl as much by ordi- nary fickneflfes & loffes & croffes,as the Martyrs do that fuffer for Chri{l;,fin w7/ bring fuffering: & its better have that which is fandified by the Intereft of Chrill , then that which is not, 5 . And a Chriftian that hiiXhfomHch a do to curhand rule the flejb in profperity^ me thinks fhould the more patiently bear ad- vcrfity, becaufe Godfetsin by it, and helps him to fubdue thefliefh, and tame the body and bring it in fubjedion: And as it is but this burdenfome flefh that fuffereth, which hath been the caufe of fo much fuffering to our minds j fo our war- fare againfl: this flefh, which we mannage through the courfe of our lives,goeson more profpcroufly in the time of its fuffe- rings,then in profperity. A weakned enemy is eafilier conque- red. Do not therefore too much take part with the fuffering fiefhjbut felf-denyingly juftifie the proceedings of the Lord. 6. And confider that the pains and fuffering m/llfe but (hsrt. It is but a little while, and you will feel no more then if you had feltnothmg. And that which y^orr/; vfill not be y is next to that which «»cf. As it makes all the pleafures and glory of the world, to be a dream and next to nothing , becaule its bu; a while , and they are gone , and never return again: So it makes our fufferingsnext to nothing that they are paAingaway, and almofl over. And then all tears will be wiped from your eyes ^ and pain will be forgotten, or re- . b 2 membred 1 ^ii sMj huUh and ujc from torments. membred only to cncreafe your joy. When youarcpaftthe brunt and fate with Chrin,you will never repent of your fuffe- ringson earth, nor will it trouble you then to think of the {hamc or fickncfs or pain and torment that here you were put to undergo. Yet a little while and all wil be over. 7. In the meantime, conHder alfo, that tkey are dll Deferved ftdjferifij^i. You deferve them from GoJ, though not from man: Nay they are a thoufand fold lefs then your defervings: If free grace have pardoned you the main,and refcued you from the torments of Hell, me thinks the rcmcmbranccof this won- derfull mercy, fhould make you patiently bear the Fatherly chaftifements that tend to the perfecting your deliverance. S.Andfo much the mhcr hQCKwitTloey are [ufftringsmort painfull to jou^ then thej^reattjl profperity is to the world. When you have fuffcred for C hrift as much as your natures are able to bear,you need not fear being loofers by him :. As he is en- gaged by promife to make you amends, and to give you the reward of the inheritance of glory, fo he is eafily able to ac- complifh \z.'All the Saintsof God are in the way to glory: but his fuffering Saints are in the ntereji way. All his fervants are nnfpeakablji gamers by him: but his ft^fererj are in the mo(t thriving way : They (hall have an eminer.cj of Reward , or a Reward above the common Reward, Rev. 7. 14. \Thtfearc thej that ceme out of great tribulation , a»J have wjjbcd their robes animadethem wbKe in the blood of the L^rnb. Therefore are they btfo e the Thrtne ojGodand fr/ve him day ani night in his Ttntple^andhe thatfiiteth en the Throne fj till dwell among them']. The Churches therefore glory in their Martyrs, and for the patience and faith of Chrillians in all the persecutions and tribulations-which they endure : ^ waniftfi token ofche riglote- ttti ]udgemtnt of Gcd^ that they may be counted worthy of the Kingdom of C^ed^ for which they fuffer : feeing if is a righteoHt thing withGod to recommence tribttU' ion to them that trouble tbem-^ and to them that are tronbled^ Reft with the Saints, 2 The/f. i . 4> S> ^' ^^^- ^ 9 ^7-> 28,29. fetcr hid^ehold we havefar/aken ail and followed thee:, what Jhall we have therefore? And fefus [aid nnto them^ Verily J fay ttntoyou, that ye which have followed miin thi Regencration^when the Sfft of man /ball fit in the Throne :Bodily health and eafe from torments . i gp pfhh gl^rj^Jt pjallalfoftt OH tivelve Thrones jtt^ging the ttvelve tribes o/lfrael : ank every one that hathforfaken houfet^or brethren^ erSifierSf or Father, or Mother, or Wife, or (^hildrtn^ or Lands for mj nam {_ Run therefore mth patience the race that is fet before yeu, hooking to Jefus the Author and Finijher of our faith y who for the joj that yf as fet before him, endured the Crofs, Bb 3 ^^fpf'^^L ,po J^dtural'Lifctohe denied. dcffiftng I hejhame^ and it Jet down at the right hand of the Tbrom efCod: Forcottftderhlm that endnred fuch contradiElionef fin- ntrsagainHhimfelf^ left ye if e wearied and faint in pur mird,"^ Heb. 12. 1, 2, 3. \_lf^hinje do vetll ar.dftiffer for it,}t take it patiently, thu is acceptable with God ^ for even hereunto were ye called^ becaufc Chri(i alfo fufferedfortu Jeaving us an example thatjeftjould follorv hu ftepJ, who did r,o /7«, neither was guile fonr.d in hij mouth : Who when he wo* riviled^ reviled not ag^in, when he fujfered threatned not, but committed himftlfto him that judgeth righteouflj, i Pet. 2. 20, 21, 22, 23. Upon all thcl'c confiderations you may fee that in the great- eft affliftions or torments of the flefh, wchave reafon enough for the practice of felfdenyall And therefore as Chrift uled Peter, Mat. 16. when he perfwaded him to have favoured himfelf and to have avoided fuft'ering when it was neceflary for us, bidding him {^Get behind me Sathan^thouart an offence mtome-, for theu favoureft not the things that be of god ^ but thofe that be of men~\ v. 23. fo do you deal by carnal fdf ^ when it would perlwade you to favour your felvcs and put by fuffering by yielding to fin : take this felf to be but a Satan toyou, thacfavoureth not heavenly things but earthly, and command it to be filent and to get behindyou^ and do not fo much as make your flefli of your Counfel, nor hearken to any of its advice, in cafe of fuffering for Chrilt. Cha?. XXXVII. Natural Life to he dertyed, 20. "RUT the greateft point of felf-denyal is yet behind : -*-^ Nothing is fo neer to Selfzs Life, Nothing that na- ture doth fo highly value, and dearly love, and tenderly look to, and unwillingly let go. And yet thii alfo muft be denyedfor Chrift. All Other parts of felhfli intereftare as it were fummedup and contracted in this. And many a one can yield in other points, that when he comes to this, is ut- terly ftalled and will go away forrowfull, rather then follow Chrift Natural Life t$ he denied, 191 Chriftto the Death. Nothing in this world is fo dear to na- tural man as his life. And therefore death is a thing that he knows not how to choofe , nor to fubmic to , if he could avoid it. In three cafes only I remember that Heathens themfelves have chofen death. Firftin cafe of fomeexcream torment or other mifery , which they had no other hope to prevent or end. Buttnis was but achoofmg a fpeedieroreafier Death before a more grievous death, though remote :, or before a death that had fo great a mifery for its fore-runner: or at leaft before fuch a life as is a continual death. And fo the conque- red Heathens would frequently kill themfelves, to prevent a more dilhonourable cruel death from the hand of the Con- queror •, And fo many a one in uncurable mifery wifhech rather to die then endure itj partly bccaufe that the fuffe- ring is fo great as to overcome all the comforts of hfe ( For 1 yield that fome degrees of mifery with life are more terrible to nature then death^ ) and partly becaufe that they know they muft die at laft however. Secondly in a defire of fame^ that they may leave behind them an honourable name when they are dead. But this is not to defire death but life. Fain they would live for ever : and becaufe they know that it can- not be obtained ( on earth, ) they had rather die fome honou- rable death a little fooner, that their names may live, when they are dead , then to die ignominioufly Ihortly after. Thirdly, And fome have chofen to die for the publike good of their Countreys. But as its very uncertain whether the de- fire of a living Name were not their greater motive, fo it was but a choofing a prefent death for their Countrey, before a lat- ter unavoidable deathwithout any fuch advantage. In all thefe cafes a natural man may venture on death, that knows he can- not fcape it long, but mull (hortly die, whether he will or no. But if they could avoid it, there's very few would fubmit to death, but believers : and none but in one of thefe cafes. I. To end or avoid fotneextream intolerable, uncurable mi- fery. 2 -To deliver their Countrey or friends. 3 .And v/hether any would do it upon their ungrounded hopes of better things in the life to come ^ I leave to confideration. But if it be takea 192 Ndtural Life to he denied. taken for gr.inted/.hat a natural man may love i . The comforts of life above life it felf.2. And the goodof his Countrey,or the world, or his children above his lite. 3 O fomc carniil felici- ty falfly conceited to be had in another life- yet it is certaia that none but a fandified believer can Love God better then huL'tfe^ oocan preferr thofe fpititual heavenly joyes which con 1 .11 in the holj Lovt and FrHuicn sfGod^ before his life : And therefore he that/ar thcfe can deny hit Life^ii indted a Chriflian : and none hht he. Though it be an ungrateful word to the ears, offome, I mud fay it again, dnd none but he. Tor this is the very point in which Chrifl: for inftancc, doth put our felf-de- nialto the trial. He thatrvi/ifave hid /ife, pjall lofe i>] Whe- ther you Love an immortal holy life with God, or this earthly flefhly life better, is the great queftion on which it will be re- folved whether you are Chriftians or Infidels at the heart, and whether you are the heirs of heaven or hell. Some Love to God may be in the unfar.dified ;, but not a love to him above their lives : and in fome cafesthey may /«^ot»> to death -j^jbut not for the Love of God. But both thefe fet together , that is, a fubntitting to Death for the Love of God ., or a Loving of God abive thu life., is the moll infallible proof of yourfincerity. Iconfefs,flefh and blood mull needs think this a very hard faying-, and though they might confent to acknowledge it a Duty,andaReafonablething to diefor Clirift, and a note of excellency, and a commendable qualification offome iev/ ex- traordinary Saints, yet it goeth very hardly down with them, that it fliould be the lowed meafure of faving grace, and that the weakeft ChriiUan mull have it that will be laved •, For fay ihey, What can the llrongell do more then die for Chrill ? But to this lanfwer, i. There is no room for objedions againllfo plain a Word of God. It is thewifdom of God, and not out Reafon that difpofeth of the Crown of life : and therefore it is his Wifdomand not our Reafon muft determine by what we (liall attain it. And if God fay plainly, that If snj man come toChrifi^ and hate not hii own A/ But Nature is of God : and nature teacheth Mi to Lovi dndfave our lives : and is it Ukt that the GoJ of Nature w'tll Com- mand and teach MS to cafi them awajr^ and Jo contradiBhisaven Law of Nature^ Anfw. i. As Nature teacheth you to love yourlives,fo God doth not foi bid you. But 2.1s it not Natu- ral to man to beReafonable,as well as tobefenfittve and ani- mate ? To have a reafonable foul, as to have a temporal life ? 3. And doth not Rcafon tell us by the light of Nature, that God ftiouldbe loved better then our Lives? If it didnot,yet by thehelpoffupernaturallight, even Reafon clearly tell us this. Anditisno contradidion for God to bid you, QLove your lives, but Love him better.] And he that bids you feek the prefervation of your lives, doth plainly except, that you refign them to his difpofe, and ihat you feek rot to fave them from him,when he commandeth you to lay them down.So that it is not fimply againft Nature, to confent to die : bnt when it is for him that is tbe Lord and End of life, it is agreeable to Cc Na- jpA Natural Lt/c to h denied. Nature-, that is, thouch it be againft our natural inclination as we are Animace, and Senfitive •, yet is it agreeable to our true Nature as Reafonable : And therefore lay altogether,and it is to be faid to be agreeable to Nature (imply in fuch a cafe ^ betaufcitis agreableto the Principal part in nature , which (hould be predominant •, It is agreeable to natnre alfo , that Reafon fhould difpofe of thcinferiour powers of the foul. Objed. SatTvhcM)cu have faid all that joh catt^ as long at jon filead againfi mj nature ^Icanmt confent to what joftjjj^rverds are but wind : To ptrfwade me to ccn'tnt to die, is at muck oi to ferfwademe not to feel rvken I am hurt, or not to he htitigrj or thtrjly tr JUepj, which are not in mj fewer ^ bccayfe thefe things are Natural. Anfw. i . Though hunger and thirll and other natural and fenlitive appetites or pallions, be not in your power , yet a confent of the will to deny thefe is in your power. As natural as it is to hunger and thirlt , your iuperiour faculty of Reafon can prevail with you to fuffer hunger and thirft in a Seige oriicknefs, when the fuffermg of it will favc your life. You will be ruled by your Phyfuian to forbear not only many a dilh but many a meal which your appetite defireth. And your Reafon can perfwade you to fuffer the opening of a vein, and the drawing out of your own blood , yea or the cutting olf a member , when it is to fave your life, for all that fteling and felf-love is na- turaltoyou. And you arc not acquainted with the nature of Friendfhip if you would not futfer much for a friend ;, nor with humane affeftions if you would not fuffer much for pa- rents, or children or your Countrey • fo'that your will is free, though your fenfe be not free, nor your natural appetite. Though you cannot choofc but feel when you are hurt , you might confent to that feeling for a greater good. 2. And ac- cording to the tenour of this Objertion, you may as wifely and honeftly plead for moft of the wickednefs of the world,and fay his natural to metolufl, and therefore 1 may f la) the j^dulterer and fulfil it: It is natural to me to defire meat and drink^: and therefore I may eat and drink, as long as 1 defire it. J$is natural to me to feek^ to hurt thofe that I am much angry with, or hateiaud thtrffort I may hat or kjill them. ] If you mull deny the Paflions and Tipenty Keafons for denying Life, I ^ j and fenficive appetite, and the infcriour faculties of nature in one thing,why not in another ? Thefe lor^rer powers were made to be ruled by reafon, as bcalls are made to ba ruled by men, and more. And therefore feeing this Argument from Nature is but from the brutilh part of Nature , it is but a brutifti Argument. And if yet you fay , that for all thefe words. Death is f9grent an enemy to jm^ that yon cannot choofe it-^ lanfwer, that isbecaufe your reafon is not illuminated and elevated by faith, to fee the Neceflity of choofing it • and to fee thofe higher and better things, which by this means you may obtain. Had you that heavenly life of faith and love which the fpirit worketh in the Saints, it would carry you above this prefent life, and take you up with higher matters, and (hew you that (and £6 (hew it you ) as (hould procure your own confent to die. But becaufe this is the great point thatChrift doth purpofely here try our felf-denyal by, and a point of fuch great ne- ceflity to be lookt after, I (hall ftay a little longer on it,while I give yoUjfirft foraeReafonstomoveyou, and z.SomeDi- redions to aflift you,to get a felf-denying fubmiflion to Death when Chrifl requireth it. The many lamentabledefeds in grace which the inordinate fear of death doth intimate,! have already opened in the fourth part of the Saintf Reft : and therefore may not now repeat them, but (hall add fome few Confiderations more. Ch AP. XXXVIII. Tmnty Reaffins for denying Lift, I. /'^Onfider,that OKrZ,»t/«jrf «affr fit for the undertaking? No other can jfmlife, but he I And no other can prcferve and continue it but he. If your life had been in any creatures hand,you had been ficad long ago : for no creature is able co uphold it i'elf^ muchi rtventf Vire6i tons for denpng Life, i p 7 much lefs another alfo. Is any Creature w/e enough to order the world and the affairs thereof? Is any Creature prptrfuH enough, to difpofe of the world and all things in it? Is any Creature ^00^ enough to do ic without the Communication of its imperfedion which would diforder and deftroy all? I know you make no doubt of any of thefe things. No Creature is fit to be God ^ and therefore none is fit to undertake the woi4c of God-, And therefore it muft be God or none that mull have the Difpofal of your lives and you. But I know what it is that ftlf would have ! You would have the Difpofal of your c»j» lives, or eife have God to di- fpofe of them as you would have him, which comes all to one. But how unreafonableisthis? Would jk?« 4/e«f have the Di- fpofal of your ortn lives ? or would you have all men elfe in the world alfo to have the Difpofal of theirs ? If all fhould have this Priviledge, what a miferablc priviledge would it prove? No man then would die, and then either you muft forbear marriage, or what would you do with your pollerity,when there we-e no room on earth? And then you could not punifli a Malefador with deathlAnd what a world would it be,if all men wereDifpofersof themfelves, when there would be as many different ends and minds as men? every man would be for himfelf, and an enemy to others- and the world would run eve- ry man on his own head •, and a madder confufion then can be imagined, would feize on all. If you would have every man have thedifpofeof his own life, you would have as many Gods as Men , and fo have no God •, and you would have as many Kings or Rulers as men, and fo have no Ruler ? and you would have the world be no world , when God were to them as no God. And if you would not have it thus with all, whatreafonhaveyoutodefireit for your felf? What arc you more then all the world, that you (hould be exempted from the common date of monals,and be at your own difpofal more then they, and be inftead of God unto your felves? 5. You think it neither cruelty or injuftice, that the lives of bruits (hould be much at jonr difpofe 1 Your poor fellow- creatures muft die when you require it. Birds and Beafts and Cc 5 fifties. I g 8 Tvfenty Reaffirts for dtnjittg Life, ViiVies,even multitudes of them muft die to feed you, yea often for your dcligbc,to make you ci Icaft, when you have no necef- fity.The molt haimlefs (heep you will not fpare •, The moft la- borious Ox, the moft beau:ifull Bird ,mufl: giv^ up their lives to fst'.sficNourpleafure. Andis notGodtcn thoufandthoufand times even infinitely more above you,then you are above your fellow-creatures ?I$ one creature fitter to kill another, and afterwards devour it , andbecomeits gtave, then God to difpofc of the Lives o^2l\\. 6. Where could you vifh your Livet to hcbttter, then in the hand of .he moft wife and gratious God? If you may reft con- tent, or have confidence in anj^ it is in him. You need not cioubt of his CjiodKffj^ for he is Gtodiefs and Lcve it felf. And therefore though you fee not the world to come that you arc pairing to, yet as long as you know that you are in the hands of Love it (elf, what caufe have you ofdlfquietor diftruft? And chat you know that he is » or fear the paffage into fo light, fo wide, fo itrange a place , in comparifon of that which they were in before ? No more (hould we murmur at the breaking of thefe bodies, and calling by the (hell of flefti, and pafling under the condud of Angels, into the prefence of our Lord. God is but hatching us here by his fpirit,that hemay bringus out into the light of glory. And fhould we grudge at this? 7. And what if God call you to facrifice your lives to him , as he called Abraham to facrifice his Son? What if he call you to come to him by a perfjpcutors hand ? or at lead to be willing of your natural death ? He calls yon but to give up a life which you cannot keep -, and to do that willingly, which elfe you muft do whether yon will or not : Willing or unwil- ling, die you muft! How loth foever you are, you are fure to die. You may turn you every way , and look about you on the right hand and the left, to all the friends and n.eans in the world , and jou will never find a medicine that will here 2 00 Twens) DireBions fcr denjing Life. hcic procure '.mmoitality, nor ever fcape the hands of death* Jt 1 app ir,nd 10 al ' n;en once 19 die^and after that the frndgemcnt^ Heb. 9- 27. Aid no man can change the Decrees of Heaven. And feeing all your turnings and unwillingnefs cannot avoid it, is it not becLer fubmit to it willingly then unwillingly? God dc^h linpofeiton you as a necefilty. Your willlngnefs may makeavertueof Nccellity,andoutof Necefilty cxtrad a re- ward: but your unwillingnefs may turn your fuffcring in- to your fin, and aNeceffary death unto an unncceflarymife- ry now ( and hereafter if you be not true believers ) as Paul faith of his Minifterial labours, i Cor. 9. 16, 17. If IdothU thing tviliifig/j, J havi 4 rervard : but if again/} mj will^ a diff(»fation is committed to me : for mccjfitj »/ lai^ upon me — J Sol may fay in the prefent cafe : If you give up your lives willingly in the love of God, you have a Reward , but if you do not, Neceflity is upon you ,and die you mufl whether you will or no. You may fcape the Reward by your unwilling- nefs, but death you cannot efcape. And me thinks you (hould fee that its Httle thanks to you, to give up that life which you canm)t keep -^ And yet this is all that God requireth. Per- haps you think, jhat though you cannot keep ic ftill, yet fomewhat longer you may keep it. But you be not fure of that. The next hour may God deprive you of it. And O what a drcadfull thing it were,if as foon as you have denied God y©ur lives, he (hould fnatch them from you in his fury, and calt you into Hell 1 and if he (hould dillrain for his own as foon as you have denied it him I and you (hould die as enemies that would not die as Martyrs, and as his Friends 1 And in this fence hath my Text been many a time fulfilled, He that willfave hu Life fhalllofeit. S.Confider alfo that it is upon.terms of the higheft advantage imaginable to your felves,that God calls you to refignandlay down yourlives.lt is not indeed to/o/r them, but to/ij^/rthera, as my Text doth promife you [Hf that hfeth his life fhall fave it. 3 No more then you lofe your cloaths which you put oflfat Nightandput on again in the Morning: Or rather, no more then you lofe your loufie rotten rags, when you put them off at Nightjand are to have in the Morning a Suit of Princely at- tire Twenty Direifions for denjing Life, ioi tire in their ftead. Will any man fay, ih^k rags are loft? At leaft they will not fay that the man is a iofer by the change, that is not loft that is committed to God, upon the ground of a promife. Nor that which is laid out in his Service, at hit command. Reafon will tell us, that no man can be a Iofer by acourfe of fubmiflive Obedience to God. You cannot be at fo much coft for him, or offer him fo dear a fervice, which he is not able and willing to facisfic you for a thoufand fold. God will not be beholden to any man. You cannot bring hin* in your debt, beyond what he doth by his bountifuil pro- mife : But if you could, he would not continue in your debt.' You'l roake nothmg of your death,tfyou do not either under- goe it for Chrift, or bear it fubmiilively by the power of heavenly love conftrainingyou. Mecrly to die whether you will or no, as a fruit of fin, is common to the moft ungodly men: But if the love of God can make you voluntarily fubmic to death (whether natural, or violent from perfecutors ) what a glorious advantage may you make of it ? You will i , Puc your falvation more out of doubt then any other courfe in this world could do. For whofoever pcrilheth, its moft cer- tain that fuch as thefe (hall be faved. 2. And therefore you may die with the greateft confidence and joy, as having fcen the matter of your doubts removed, and dying in the very exercife of thofe graces that have the promife of falvation: and in fuch a ftatc as hath the fulleft and moft frequent pro- mifes in theGofpel. 3. And then the Crown ofMartyrdom is the moft glorious Crown. You will not have an ordinary place in heaven. Thefe are that part of the Heavenly Hoil that ftand necreft totheThroneof God.andthat praife him with the higheft joyes, who hath brought them through tri- bulations,and redeemed them by his blood. If a man Ibould make a motion to you to exchange your cottage for a Pallace and a Kingdom, you would not ftick at it as if it were againft you, becaufe you muft leave your ancient hon.e : And how much lefs (hould you be againft it, when you are but moved to ftep out of your ruinous Cottage into glory ,when it would (liortly fall upon your beads, and you mutt leave it whether you will orno, for nothing ! Dd p.Wlut 20 1 Tr^cnty Rtdfons for denying Life, 9. What rcafon have you to be fo tender of the flefh ? Is it the greatnefs of i:s fuffering that you Hick at ? Why ,you put poor BealU and Birds to as much, and fo do the Butchers daily for your ufe: and f^rjmuft fuffer it. And why (hould the body be fo dear to you? for the mutttr of it,what is it but earth? and ^^hereinis it n. ore excellent then the bealls tliat perifli? I th nk God hath purpofely cloaihed your foule with fo poor a drefs, that you fhould be the lefs unwilling to be undoathed, and might learn to fet more by your fouls then by your bo- dies, and to make more carefully provifion for them. It feemj he hath purpofely lodged you in fo pocr a cottage, that you (V.cu'.d not be at too much care for It, nor be too loth to leave it. You have its daily Keceflities and Infirmities and pains , and fomewhat of its hUh and loa[hf( mnefs, to tell you of ks meanncfs ? And why (hould you be fo lo:h that fo poor a cottage, fo frail a body fliould be turned to dufl ? Durt it is and to durt it is fentenced. When the foul harh left it but a week, men can fcare endure to fee it or to fmellit? And {hould the breakmg of fuch an earthen VciTell be fo unplea- fmg a thing to you ? And for its ufefulnefs,though fo far as it is obedient it was ferviceable to your fouts, and God , yet was it fo refradory, ill difpofed and difobedient,that it proved no better then your enemie. Many a temptation it hath en- tertained and cherifhed ^ and many a fin hath it drawn you to commit •, Thofe fenfes have let in a world of vanity j Thofc wandring eyes have called in covetoufnefs, and pride and luft. Thofegreedy appetites have beenfo eager on the bait, that they have too oft born down your faith and reafon, and drawn you to cxccfs in meats and drinks, formatter or manner, for quality or quantity,or both. Many a groan thofe fins have coft you, and many a fm.artmg day they have caufcd you , and a fad uncomfortable life you have had by reafon ol them , in comparifon of what you might have had» And this flefh hath been the Mother or the Nurfe of all. You were engaged by your Baptifmal Covenant to fight againll it,when you entered into the Church •, andif youareChriftians,thi5 combatehath been your daily work, and much ofthebufincfs of your lives. And yet arc you loth to have the vidory, and fee your ene- my Twenty Kedfons for denying Life, • 20 j my under feet ? Do you fight againft it as for the life of your fouls, and yet ire you afraid left death (hould hurt it, or break it down ? Have you fought your felvcs friends with it , that you are fo tender of it ? when you are the greatclt friends to it, it will be the moft dangerous enemy to you. And do not think that it is only fin, and not the body, that is the flelhjthat is called your enemy in Scripture. For though it be not the Body as fuch, or as obedient to the foul, yet is it the Body as inclining to creatures, from which the finful foul cannot reftrain it •, and it is the body as having an inordinate fenfitive appetite and imagination , and fo diftempered, as that it rebels agamlt the Spirit, and caftethoff the rule of Realbn, and would not be curbed of its defires, but have the rule of all it felf. Was it not the very flefh it felf that Pdnl faith he fought againft, and kept under, and brought into fubjedion, left he Ihould be a caft-away ? i Csr. 9. 26, 27. why (hould fin be called \_Flcflj2ii^ And why (hould wenotas quietly commit our bodies to the dult, when wc havethepromifeof theGod of heaven, that the Earth /?><»// deliver ttf her dedd, and that this body that i^ f<>ypn in coruftion^ fjall be rAifedinincorrtiption ? It u fovfin diPionour^ it is raifcd in^fory: it ij/e^n in iveakieff^ it ii raifed in power : it u [own ttnaturAlhodj, it is rwfeia fpiritHdl bodi] So great and won- derful the change will be, as now is unconceivable ! we have npwa droffylumpof flefh , an aggregation of the Elements to a feed of life, which out of them forms it felfabody, by the Divine influx, f.ike the Silk-worm which in the winteris buc a feedj which in the Summer doch move and attrad that matter Twenty DireSlmsfor denying Life, 205 matter from which it gets a larger body, by a kind of Rcfur- rcdlion : But it is another manner of body (I will not fay of fle(h) which at the RefurreAion we (hall have. Not flc{h and blood, nor a natural body, but of a nature fo fpirirual, fub- limc and pure, that it (hall be indeed a fpiritual body. And think not that this is a contradiAion , and that fpirituali- ty and corporeity are inconfiftent. For \_there is a Natural bodyafidthereitaSpirittmlbodf] The root of the flefhly Na- tural body was the prfl man Adam • who was wAde a living foul^ to be the Root of Living fouis.The Root of the fpiritual Body is C/?>r)i/?, who being a qmckning Spirir^ doth quicken • all his members by his Spirit ;, which Spirit of Grace is the feed of Glory •, and as from an holy and gracious Saviour we re- ceive an holy and gracious nature : fo from a Glorified Sa\iour we fliall receive a glorio-us naturc:we are now chatsgedfr em Glo- ry to Gl^rj in the beginning,as by thefp'trh of the Lord : Eut it is another kind of Glory that this doth tend to. Bovbeit thdt is notfi>-fl vfbicb m fpiritual , b*/t the natural ^ and afterypardj the fpirinal-^ The fir ji man tvoi of the Earth ^ Earthy: ThQ fi- coxd man is the Lo dfrom heavtn. And from each of them we partake of an ^ifwerable Nature. As it the Earthy ^ fttch srt they that are earthy, even all of us in our flefhly ftatc, having earthy bodies from an earchy Adam, and natural bodies from the natural Adam. A^dasis the heavtnly, fttch are they that are heavenly : for Chrift makes men like himfelf, even firft gra- cious and then glorious, as Adam bege:s us like himfelf ^thzi is, natural (andfmful.) And therefore ail thofe that have folUr^d Chri^ in the Regeneration, (hall follow him into Glory, and having conquered by him, fhall reign by him and with him : and having received the holy nature here which is the feed of glory, they fliall receive the glorious nature there which is the perfedion of that Grace !,And fo as Chrift hath an heavenly fpi- tualbodj, and not an earthy natural body, fo fhall his Mem- bers have, that they may be like him. And as rve have here bornthe imigeof the earthy, in having firft a natural, flefhly bodyj rvePuUalfo bear the Image of ihe Heavenly Adam, in having a fpiritual body, that is not flcfli. Now , left any doubt of it (faich the Spirit of God) \jhis I [0, that TUfh > tind Blood eanrtit inherit the Kingdom of God-, mi^htr doth Cor- Dd 3 rMptjoA.'i 2o6 Tmntj R€4[on$ for denying Life, rupii'^n inbirit $»corriifnon~] I Corinth. 1 5. 42. to 51. Ob jeA. If there were but as ntMck Iii^ltltotd of a RefurreBiom as tlotrt is •f tke Reviving of the flouts in the Springs I could be- lieve it •, for there is d life remaining in the Root or Seed : l^Mt tie bodj of man hdth nti her Root nor feed of life ^ and therefore its con- (rarj to nature that it Jhould revive. Anfw. I . if it be above nature,that is all, it is not contrary to it •, Or notfo contrary as to be abovi the power of the Lord of nature. Will you allow no greater works for God then fuch as you can fee a reafon of, and can adign a natural caufe of? what did nature in the creation of Nature 1 k was not certainly any caufe, of it felf 1 if Chrift rofe without a natural caufe, even fo (hall we. 2. But why may I not fay that the dead body of man hatha living Root, astru- Jy as the plants in winter. The/iw/is the Root of the body, and thefoulisftill alive : And Chrift is the Root of the foul, and he is ftill alive. For though we arc dead, yet our Life is hid with Chrifi in God : and i»hen Chriji who is our lift (haU ap' pear (at the Spring of Refurredion) then we Jholl alfo appear with him in Glotj^ Col. 3.3,4. And though there be no Phy- lical contaay be fit to communicate glory to the body : And (o as the JV'4r/ir4/ Soul dignified the Ndtu- rdl Body, and the J^w^ijfff// Jew/ did 5'rf»^/»^f the body, fo tht Gioriped Sonl by reunion with the hdj , (hall communicate its ?{Aturt to the hed) at the Refurredion, and fo it will be made fpiritnal, immortal 3.ndincerrupliif/ehy the foul ^ and foul and body, are made fuch by Chrift. So that by this time you may fee that thereis more ReAfoM for the Refhrre^ion for all the body is turned to earth , then there is Rcafx)n that a Candle chats gone ouc Ihould be lighted again ir^f^ikirfrt-'iiiftfi Twenty R eafons for denying Life, 2 op again by another •, or then there is Rea/t» that I (houldpuc on my cloaths in the morning which I put off at night. Its true, thofe cloaths have no power to put on themfelves ^ nor is there any natural neceflitating caufeof it: but yet there is a Free tf4/»/r in me, that will infallibly ( if I live and be able) pro- duce it : Por nature difpofcth me to abhorr nakednefs,and de- firemy cloaths, and therefore in the morning I will put them on. And fo nature teachcch the feparaccd foul to delire a re- union with its body-, and therefore when the Refurredion morning comes, it will gladly take the word from Chrift, and give that vital touch to the body that (hall revive it , and fo put on its ancient garment ^ but wonderfully changed from fiejh/jfio ffiritMdl ^ {rom Mjhjnoarable mio glorifus. And now I hope you fee, that you may put off thefe cloaths with patience and fubmiflion, and that it is no wrong to the flefh it felf to be put off, but tendech to its higheft advance- ment at the laft : Though the firft caufe of fin, and the neft of fin (hall befo broken firft^that it fhall firftbefeen whaty?» fjAth done,before it be feen what Grace will do ^ and the fruit of our own wayes muft firft be tailed, before we fhall fully feed and live upon the blefled fruit of the grace of Chrift. II. Moreover, as there is a Refurredion for the body it felf,and that to a more perfed efiate then it can here attain, fo the while nat fire fhall be perfeded beyond our prefent com- prehenfion.T'i'/j life was not intended to be the place of our perfedion, but the preparation for it. As the fruit is far from ripenefs in the firlt appearance, or the flower while it is but in the husk or bud :, or the Oak when it is but an acorn -^ or any plant when it is but in the feed ;, no more is the very Nature of man on earth: As the Infant is not perfed in the Womb,nor the Chicken in the (hell, no more are our Natures perfed in this world. Me thinks for the fake of the body it lelf, much more of the foul, ifwearebelievers,we (hould fubmit con- tentedly to dcathWhile you are here you know that creatures will fail you, enemies will hate you , friends will grieve you , neighbours will wrong you, Satan will tempt you audmoleil you ^ the world is changeable and will deceive you ^ all your comfiorts are mixed with difcomforts- the body carrieth about E e with •^ 10 7\pentj Reifons for dtrt^ing Life. with it calamities enough of irs own to weary it : What daily pains muft it be at for the fuftenration of it lelf in its prefent ftate •, and yet what grief and forrow muft it undergo ? Every member hath either its difeafe, or a difpofition thereto; What abundance of paflages can pain and (icknefs find to enter at • and how many rooms that are ready to receive them! As every member hath its ufe, fo every one is capable of for- row • and the forrow of one is at leaft as much communicated to the whole, as the ufefulnefs is : The pain of the fimplcft member, even of a tooth can make the whole body aweary of It felf. What is the daily condition of our fle{h,but weak- nefs and fuffering with care and labour to prevent mnch worfe, which yet we know cannot long be avoided : The for- row of many a mans life Iiarh made him wifh he had never been born : and why then (hould he not wlfh as much to die, which doth ten thoufand fold more for him if he be a Chri- ftian, then to be unborn would have done. Not a Relation fo comfortable but hath its difcomforts: Not a friend fo fuit- able,but hathfome difcordancy. Norany fo amiable and fweet^ but hath fomewhatloathfome,troublefome and bitter. Not a place fo pleafant and commodious, but hath its unfitnefs and difcommodities : Not a fociety fo good and regular,but hath its corruptions and irregularities. And (hould we be fo loth to leave (whether naturally or violently} fuch a life as this ? When the fruit is ripe,{hould it not be gathered.^ When the corn IS ripe, would you have it grow there & not be cut? When thefpirit hath hatched us for heaven, (hould we be fo loth to leave the (hell or neft? When we are begotten again to the hopes of immortality, (hould we be fo defirous to ftay in the womb? O Sirs, it is another kind of life that we (hall have wi[hGod.> They are purer comforts, that ftay for us above I But if you will not have the grapes to be gathered and preft, fcow can you exped to have the wine ? Me thinks our fle(h ihould have enough ere this time of ricknefs,and p ain, & want, and croffes, and (hould be content to lie down in hope of the ilay when thefe (hall be no more. Little would an unbeliever think what a Body God will make .«ftbis^ that Qow is corruptible fie(h and blood! Ic (hall then 7wemj Reafons fcr denying Life, hi then be loathfome and troublefome no more. It ftiall be hun- gry ,or thirfty,or weary, or cold, or pained no more. As the ftars of heaven do differ from i clod of earth , or from a carrion in a ditch , fo will our glorified immortal bodies differ from this mortal corruptible flefh. If a skilfull workman can turn a little earth and afhes into fuch curious tran- fparent glaffes, as we daily fee : and if a little feed that bears no (hew of fuch a thing,can produce the more beantifull flow- ers of the earth:, and if a little acorn can bring forth the great- cfl Oak ^ why (hould we once doubt whether the feed of ever- lafling life and glory which is now in the blefTed fouls with Chrift, can by him communicate a perfeftionto the flefli that is difTolved into its elements ? There's no true beauty but that which is there received from the face of God: And if a glympfe made Mofes face to (bine ^ what glory will Gods glory com- municate to us, when we have the fulleft endlefs intuition of it? Tbtri only is the lb:ength,and thtre's the riches, and tlotrc's the honour,and thiretiht pleafure^and here are but the fhadows, and dreams, and names,and images of thefe pretious things. And the perfection of the foul thats now imperfed , will be fuch as cannot now be known. The very nature and man- ner of Intelledion, Memory, Volition and Affeftions, will be unconceivably altered and elevated, even as the foul it felf will be, and much more, becaufe of the change on the corrup- tible body, which in thefe ads it now makes ufe of Bnt of thefe things I have fpokefo much mxht Saints Reft ^thziKh^Vi fay no more of them now,buL this ^ that in a Believer that ex- peds thisblefledchange,and knows that he (hall never till then be perfed, there is much unreafonablenefs in the inordinate unwillingnefs and fears of death. 12. You know that fears and unwillingnefs can do no good , but much incrcafe your fuffering , and make your death a double death. If it be bitter naturally , make it not more bitter wilfully. I fpeak this of a violent death for Chrift as well as of a natural death ; For as the one cannot be avoided if we would , fo the other cannot be avoided when Chrift calleth us to it ', without the lofs of our Salvation : and th€reforc it may be called Ncce(rary as Ec 2 well 2 1 % Tmntj Reafotfs for denjing Life, well as the other. NecefTary fuflfering and death is enough without the addition of" unneceflary fears. 15. Nay were It but to put an end to the inordinate fears of death, even death it felf lliould be the lefs fearful to us.Thefe very fears arc troublefome to many an upright foul: and (hould we not dcfire to be paft them! As a woman with Child is in fear of the pain and danger of her travail^ but joyfull when its overijfo is the true believer himfelf too oft afraid of the depart- ing hour: but death puts an end to all thofe fears. Is it the pain that you fear ? Why how foon will it be over ? Is it the ftrangenels of your fouls to God, and the place that you are pailingto.^ This alfo will be quickly over ;, and one mo- Dient will give you fuch full acquaintance with the blefled God,and the Celelhal inhabitants, and the world in which you are to live, that you will find your felf no flranger there ^ but be more joyfully familiar and content then ever you were in the bofome of your dearell friend. The Infant in the . Womb is a Itranger to this lighter open world and all the inha- bitants of It •, and yet it is not belt llay there. You can fail for commodity to a Countrey that you never fliw : and why can- not you pafs with peace and joy to a God, a Chrift, a Heaven that you never faw } But yet you are not wholly a Granger therejs it not that God that you have loved, and that hath hrft loved you? Have you not been biought into the world by him, and lived by him, and been preferved and provided for by him? and do you not know him ? Is it not your Father^ and he that hath given you his Son and his Spirit? have you not found an inclination towards him, dellres after him, and fome tafte of his love, and communion with him, and yet are you wholly unacquainted with him ? Know you not him whom you have loved above all?in whom you have tru{led?and whom you have daily ferved in the world? Who have you lived to but him ? for whom elfe have you laid out your time and la- bour ? and yet do you not know him ? And know you not thatChrilt that hath purpofely come down into flefti that you might know him? and that hath {hewed himfelf to you in a holy life, and bitter death, and in abundant precious Gofpel mercies, and in Sacramental reprefentations,that fo he might enter- .J. » ''i..!iL:rJ^. ■ . , .'^'tt'lii-At Tmnty ^ eafom for denying Life, 215 entertain a familiarity with you, and infinite diftance might not leave you too llrange to God ? Know you not that Spirit that hath made fo many a motion to your foul ? chat hath fandified you, and formed the image of God upon you, and hath dwelt in youfolong? and made your hearts his ve- ry work-houfe,where he hath been daily doing fomewhat for God? It isnotpoflible thatyoulhoiildbe utterly llrange to him that you Live to , and Live from^ and Live ift -^ and not know him , by whom you know your (elves and all things, nor fee that Light by which you fee whatever you fee. O but ^yoxxhy^jott never favfi him, and have no difti»ll ap- frthenfton of his tjfeace. Anfv. What 1 Would you make a Creature of him, that can be limited, comprehended or feen with fleftily mortal eyes? Take heed of fuch imaginations. It is the underftanding that muft fee him : You know that he is moftV/ife,and Good,and Great • and that he is che Creator, and Suftainer,and Rulerof the world, and that he is your Reconciled Father in Chriil •, and is this no know- ledge of him ? And then, the Heaven that you are to go to,is it that you are an Heir of, where you have laid up your trea- fure, and where your hearts and converfacion hath fo long been, and yet do you not know it? You have had many a thought of It, and beftowed many a dayes labour for it, and yet do you not know it? O but jou never faw it for afl thia ? Anfy*. It is a fpiritual blelfednefs that flefh and blood can neither enjoy nor fee ; But by the eye of the mind you have often feen, at leaft fome glimpfe of it ^ You know that it is The prefent intuition and full fruition of God hirafelf and your glorified Redeemer with his bleffed Angels and Saints in perfed Love and Joy and Praife. And if you know this, you are not altogether ftrangers to heaven. And for the Saints and heavenly Inhabitants , you are not wholly ftrangers to them. Some of them you have known in the flefh , and others of them you have known in the fpirit : You are fellow-Citizifts jvith the Saints, and of the hottfJjoldof^o^, and therefore capnot be «rmr/j» unacquainted with them. But me thinks the ftranger you are to God and to Heaven, and to the Saints, the more you (hould ddirc to be there Ee 3 where a 14 Tmentj Reafim fir dtnjing Life, where there is no ftrangcnefei This is not the time or place of moft intimate acquaintance. If you would be acquainted, you fhould draw neercr and not draw back. Its death that muft open you the door into that prefence where ftrangenefs will be no more. And if it be the doubts of your intereft inChrift and life that makes you fhrink and loth to die : Confider, that to refiife to die for Chrift,is the way above all to increafe thofe doubts i but to give up your lives for him, or cheerfully to furrender your fouls to him at his call, is the readieft fureft way in the world to prove you atprefent in a ilate of grace ^ befides that you will be haftened into a ftate of glory, where you (hall be quickly and fully pad all doubts of your ftate of former grace. In a \vord,asall the fears and furrows of this hfe will then be at end , fo with the reft will our fears of death ; And therefore death (hould be the more welcome, betaufc it is the end, as of all other troubles, fo of thefe difturbing fears. 14. Confider alfo what a multitude have trod this bloody way before you. Almoft all that ever were born have died, and are now in the world that ycu are pafling to. You are not the firft that entr^d at this narrow gate. The deareft Saints of God have died. \i Abraham, Mofes, fofhua, D^vid, Perrr and P/««/ could not cfcape theftroakofcfeath, what arc you that you (hould murmur to follow fuch and fo many that have gone before you ? You need not fear being folitary in heaven. There are millions and millions more of Saints, then there are on earth:Many that youknew^and millions more that will then be as dear to you as if you had known them. Is it not better be among innocent fouls,then a defiled guilty world? Is it not better be where no fin entereth, and never a luft or paflion comes,then to Uveas among Wild beafts, with furious unreafonable (mners? Is it not better be where Light is pcrfed, and all your doubts are fully refolvcd,then in darknefs and per- plexity, and among an ignorant blind generation, that are enemies to the light which you defire ! Is it rot better be where is nothing but the perfed love of the Infinite God , in pcrfeft Saints and biefled Angels, then to live among perverfe ungodly Twenty Reaf^s for denjing Life. 25T ungodly men that make you almoft weary of your lives? If it be a delight to us to read the writings of the illuminated Saints of God, and we think them fuch Jewels and Orna- ments in our Libraries j what a pleafure would it be to con- verfe with them that wrote thefe Books , and that in their celeftial per feAion, where they have attained a thoufand times more light then before they had ^ and where all the doubts arerefolved which their books could not refolve. O blefled fociety , in comparifon of that we now converfe with ! i5.Nay more, left the bloody way of death (hould feem tooftrangc and terrible to us, the Lord Jefus our Head hath trod that path ^ and that of purpofe to conquer death , by taking away the fting and principal caufe of terrors , and making that a paflage to felicity, that was a pafTage to ever- laftingmifery. So that ever lince Chrift hath gone this way, there is no fuch danger in it to his followers. Where the Captain of our falvation goeth, hisSouldiers may boldly fol- low him. F»rafmuch as the children were fartakers of flejh and blo$d^ he alfo himfelf iikewife teek part with them , that he might deftroj by death himthat hjidthe power of death, that is the Devil -^ and mi^ht deliver them thit through fear of death, were aU their life time fithjeii to bondage 2 HfJ. 2. 14, 15. He hath cleared our way, and taken out of it the foreft thorns, and hath prepared us an habitation with himfelf And {hall we fear to go the way that Chrift hath gone, and parpofely gone to clear it for us ? 16. Moreover Confider, that the Celeftial inhabiantshave purpofely made themfelves familiar with us in thi« lower world, that they might acquaint us with themfelves , and lead us up to their bleffed habitation, and fit us for it ^ No man ofcommon reafon can doubt , but that thofe more ca- pacious glorious parts of the Univerfe, are ftofed with inha- bitants anfwerable to their glory • when we fee every corner of the lower world to 4)e repleniftied with inhabitants.And S'cripture and fome experience tells us, that thofe Angels of God are converfant here about us men : They bear us up in their hands,that we da(h not our foot againft a ftone, they pitch theinents and encamp aboucus^ as an appointed guard for 2 1 6 Tmmy Reafpfts for dcnjing Life. for our fecurity : It is their ver}* office : /#r vfhdtare tbej hut minifiring ffirits, ftnt fonlo to minifter for thtm thdt fhull ke heirs of jMlvdtion} Heb.1.14. They converfe with us, though ve Tec them not, and are about us night and day -^ They are among us in our holy afTemblics , obferving our behavi- our bet'orc the Lord , 1 Cor. 11. 10, and they arc wit- neflesof our good and evil, Ecclef. $.6. Tromthem, as the Servants ofGod, was the Law received, -^f?/7. 53. Ga/.^.i^, Heb. 2. 2. They read our books, and ftudy with us the Myfte- ries of theGofpel, i Pet. i. 12. And as necr as they are to God, they are glad to make the Church their book m which to read his manifold wifdom, and know it by beholding it in us as in a glafs, Ephtf. 3.10. The Nations have their Angels : The Churches have their Angels ^ and the particular Saints alfo have their >\ngels-, D4».io. 13, 20,21. Fev.1.10. AEls 12. 15. Mm. 18. 10. Theyare not Itrangers with us, but have charge of us to k/ep us in all our wajes, Pfal.9 1 . 10, 1 1 , 1 2. They rejoice in our converfion., Luke 15. 10. They are part of the heavenly Society that we are already lifted in, Heh. 12.21. They afcend and defcend as ordinary pafTengers between hea- ven and earth, GcK.zS. 12. They are round about us, and we live as in their Camp, Pfal. 3 4. 7. Before them we muft be confciTcd or denied, Luke 12. 8, 9. They convoy our departed fouls to Chrift, Luke :6. 22. They (hall attend Chrift at his fecond coming, as chey proclaimed his firft,and attended him onearth, Aiutih. 25. 31. A/dr.8. 38. Theyrtiallbe his He- ralds to call up the dead to judgement. Mat. 1 3 • 3 9, 49- & 24. 31. And at laftwe (liallbc their companions and equal to them , Lffkf -O- 3 6. So that you fee we have the fame Society invifible, which we (hall have in heaven : Yea and ibmetime when God is pleafed, they manifeft their prefence by vifible or audible apparitions. And (hall we fear to remove into the prefence of thefe bleffed fpiritsthat now attend us, and are fhll about us, and the inftruments of fo much of our good ? Yea the Lord Jefus Chrift came down to be familiar with us , and to bring us into a ftate of friend(hip , and holy boidnefs with God liimfelf : And yec ihall we draw back ? 17.I Twtntj Reafons for denying Lif:* 217 17. 1 would put this quellion to you for your feriousan- fwer, Can you be contented , yea do you deiire, to have no more of God then here you have? Is this much of the know- ledge of him, and his will and works fufficient for you? Would you be no neererhim , and enjoy no more of him ? What ever your flefli fay, fure the love of God in your hearts will noifufFcr you confideratcly to fay fo. Con fult with your new nature, With the holy principle that is in you ; Me thinks you fhouldnot be content to remain for ever at fuch a diltance from God as you are ? If you can, I blame you not to be afraid of death. If not j Why then are you loth to go to him? 18. And I would ask you alfo, Whether you are content with the mcafure of fandification which you have, or which is to be attained in this life? Are you content to live for ever with no more knowledge or love of God ? No more faith or love to Chnlt? No more fenfeof the worth of Grace? No more righteoufnefs or peace or joy in the Holy Gholl? No more meeknefs , humility, or heavenly mindednefs ? Are you contented rather to live for ever under all the pride and ignorance and paflion, and felhfhnefs and lull and worldlincfs, and all other fins that here befet you, rather then to remove to the place of pcrfedion, and yield that death (hall break theVeifel andneftofyour corruptions? If you care fo little for the grace of God, and fee fo little beauty in his image, and fee fo little odioufnefs in fin, that you had raiher keep it for ever,then go to God by the paiTagc of death, I blame you rot to be aflfraid to die : But if othcrwife ^ Why do )ou defire perfedion and deliverance , and yet be lo loth to come and receive it ? When you know that it is not to be had on earth. 1 9- Moreover, are you contented to remain for ever as unferviceaWe to God as here you are ? Alas he w little do you for him:how much do you to difpleafe him?iay together all the fervice of your lives, and how fmall and poor a matter is it? And would you ilill live at thefe rates ? Will this cc.tent y( n ? Me thinks it fliould not if you have grace in your hearts. Why then do you not dcfire to depart and to be wii:h Chrilt ? There you fhali be perfedly fitted for his fervice, and ihere- F f fore , 1 8 Twenty Ruf^m for dwjini Life, fc.e perfidiy perform it. What other fervice God will have forts, wecannot yet tell-, bat Love and Praife we arc furcwillbc r he chief, and the reft will be good and holy and honoui able, what ever it be. If you are Chriftians,me thinks the fcnfc of your unprofitablenefs and of ycur unpleafing frame of heart and life,fhould be your daily grief ! and there- fore you Ihould defire the Hate where you n.ay be more fer- viceable, and not be fo unwilling of it. 20. Laftly,! would ask you, Are you contented to attain nootherendof all your life and h.bours and lufferings then here you do attain ? What is it that you pray for, and feek and ftrive for.? is it for no more ihen is to be had on earth } If you have no higher uefign, intentions or de- fires, I cannot niiich blame you to be loth to die. But if you have, me thinks no man (houldbe unwilling to attain bis end. What have you done and fuffered fo much for heaven, and now would you not go to it } Had you rather all your la- bour were loft.? Do you defire to be happy, or do you not? If you do, ( as certainly you do ) would you not go where happinefs istobe had, when you are fure that it is not to be had on earth ? What fay you I is there not plain reafon in all this that I propound to you.? It is a fad cafe, when men feek not God and Heaven as their fcHcicy , but only as alcfTerevii then hell, which they would f»^«rf, raxhcr ihen rnjoy ^ when \hey can keep no longer this earthly life whitli they account their felicity;, where ihis is the cafe, its a fad cafe. And were not this a common cafe, there would not be fo much unwilling- nefs to depart. And now Chriftian Reader,! befeech thee weigh thefe fore- going Confiderations, and judge whether it be not a contra- didion to thy profcifion, and unieemly for a believer to be unwilling to die when God (hall call him: Much more to caft away evcrlafting life, for the faving of his temporal life but a little longer I O learn the needfuU lelTon of felf-denial, efpe- cialiy in this point of denyiing your lives ! He that can do this, can do all ^ and may be fure that he is mortihed indeed : And he that can do all the reft, and fticks but at this, and could part with any thing for Chrift fave his life, doth indeed do nothing, nor Twenty R eafom for denying Life, 2 1 9 nor is it elleemed ftlf'dtnjing. It is alefTon therefore that is ex- ceeding neceffary to be learnt , and worthy all your time and diligence , even to deny your Lives for the love of Chrift. Perhaps you will fay, iVe live in dayu of peace And Iii>erty^», and the coming of Chrift in glory, and the bleffed ftate of the Saints in heaven, as that vou couIq r. oil: gladly enter into that bleffed ftate by any other way thcia death : And had you not rather die, then mifs of that iel-city. At leaft , when you know that die you muft, had you not rather die fooner,even a violent death by perfecution, then mifs of your eternal life, by faving your lives a little longer? 6. And F f 3 for 2 2% DtnSlions to be willing t$ die, for your unwillingnefs to de, as death is the Uji enemy to becoiuiucicdby Chrift, at the Rcrurreftion, fo the/f4r/of death and the fower of it, is the laft evil that wc {hall be troubled wuh ^ and you muft not cxpeft to be fully freed from ihcfc tears, in this life : for death will be death, and man will be n.an. tut ^ ct let me tell you that before you die,God may very much abate your fears j and very ordinarily doth fo with his fervants ^ i. By giving them that grace that is fuited to a dying (late •, and 2. By the help of fcknefs and pain it- feif: And that is one great reafon whyficknefs fhall ufually go before death, that pain and niifery may make the flefh even a weai-yof it iclf, andmake the foul a weary of its com- panion, and both aweary of this miicrablc life. And nowl (hall briefly niime fome few Diredions which if you will pradife, you will more eafily fubmit to death. Chap. XL. Directions to he willing to die* Dirifi. I. "QY all means endeavour the l^rengthening of -■^your Belief of the Reality of eternal life, and the truth of the promife of Chrift concerning it. lor it you Believe it not, you cannot die for it ^ nor cheerfully fubmit to a natural deatn, through the hopes of it. This is the fum or principal work of the Chriftian faith, to Bilitve the tver- lafiing life as procured for ushjthe Uvt of the Fatloer^ the Obe- dience^ Death, Refttrre^ien and Inter ctffion of the 6on^ and the SanUt^cation of the HoljGhefi.M is the unloundnefs or the weak- refs of this Belief, that is the principal caufe of our unwilling- nefs to die. DfTtn.2. By all means endeavour to get and maintain the AfTurance of your Title to this Promile and Felicity. Get found evidence, and keep it clear: Expunge all blots without delay. Tckcheedof fuch fin as woundeih Confcience, and waileth comfort, and grieveth the Ipirit of Adoption by which you Birt^tions to be wiling to die, 2%7 you arefealedto chcday of redemption, andby which you have your peace and comforts. If by fuch fin your fouls are cloud- ed and eftranged from God, be diligent in feeking for healing and reconciliation ^ and reft not till your peace be made with God. Forwhileyou think ofhim as difpleafed,you willbe afraid of coming to him, and this will double the fears of Death. 1>ireU. 3. Deny your felvesfirftin the carnal and worldly comforts of this lite, or elfe you are unlikely to deny your felves in the matter of Life it felf Difufe your felves from unneceffary pleafures of the flefh : And learn to endure difho- nour, contempt and reproach from the world, and ficknefs and poverty when its inflidedonyou by the hand of God. Till you can deny your eafe, and profit, and appetite, and ho- nour, and all the delight of of this prefent world, you arc ne- vct likely to deny your Lives fincerly. To deny your lives doth contain ihe denying of all thefe and more ^ and therefore you mult learn the IciTer, if you would do the greater. Thefe are the parts of life as it were;, and its eafier thus to overcome it in its parts then in the whole •, when particular Souldiers are deftroyed, the Army is che weaker. Andihcufe of (uSenng the J ffi^iens of this life, will make you hardy , and make death leem a fmaller matter. Lor when you thus Die D^ilj , you will the more eafily die »nce. Befides, Death is )^4//^»/4rwf:/ when the Pleafures and Irr- terells of the flefh are firll denied. For the leaving of flefli- ly contents and pleafures, is much of the reafonof mens un- willingnefs to die. And therefore when thefe are denied be- fore hand, the/fw/owjof your unwillingnefs are taken away. If you pull down the Neit, the Birds will be gone. Men that are loth to leave their Countrey, would willingly be gone, iT their houfes were fired, or they were turned out of doors,and their friends and gooes were all fent away. This is it that makes menfo unwilling to die, becaufe they pradife not Mortifica- tion in their health, but contrarilyftudy to live as Pleafingly as may be to the flefh, and think it part of their Chriftian Li- berty, thus making Chrifl a car4ial Saviour as the Jews con- ceive 2 2 4 Direcfhni to be mlling to die. celvc.»f L-lleil■cxpc'<5led^'clli;vh -, and raking up with a car- nal falfe ialvation, no[ purthafedby ChriO, but given by Sa- t?n in the name or Chriit, and afTumed by theinfelves. They make it their bufinefs to have buildmgs, and lands, and meats and drinks, and honours, and all things as plcafingasmay be to the flefli, and then they eompUin that they are nnvfilling t§ die : and I eafily believe them : it is no wonder ! They make it the work ot'their lives to feather their ncRs, and make Pro- vifion for the flefli ^ and then cc^mplain, that they are loth to leave thole nelts that they have been feathering fo long, and loth to fcatter all the heap and treafure which they have been gathering. And did you thmk that gathering it was the way to make you wiihng to leave it ? Men load themfelves with the lumber and baggage of the world, and then complain that they cannot travail on their journey, but had rather fit down. They fall a building them habitations in their way, when they fliould have none but Inns or Tents :, andwhen they have be- ftowed all their time, and coft, and charges on them, they complain of their hearts for being loth to leave them. Such mad doings as thefe are not the way to be willing to die: To provide for /<■// and j?fy3& in your L fe-time, is not the way to /).'K7 your Lives. Sirs,the way isthis, ifyou will learn it, and ftick not at the coft and trouble : Self muft be here Itript naked of all its carnal comforts, fo that it fliall have nothing left to fly toor truft upon, nor nothmg left that it can take delight in, and then it will away. If you would drive out an ill Tenant, you will caft out all their goods, and leave them nothing but the bare walls, and not fo much as a bed to lie on, and uncover the houfe over their head^:, and then they will be gone. So if you call out all your fenfual commodities and delights, that when the flefh looks about, it (hall fee no- thing but the bare walls, and cannot find a refting place, then death will be lefs grievous and lels unwelcome. Or rather in- deedeven the ppi and/r//muilbe mortiHcd,and in the fenfe in whic h it murt be denied, it mull have no being or life, (that is, as it is withdrawn from its fubordination to God) And then there will be nothing to rife up againft your fubmi/Iion to Death. Though nature as nature will keep you from Lovinf death DireSiisns to be willing to dte. z^r death as death, yet were but fclf-denial perfed, there would be nothing to keep you from /w^wiVf/;*^ to it, and defirinj^ to pafs through it to immortality. O that you would but try Vuch a felf-denying life, and you would certainly die an eafie, com- fortable death. DircSi. 4. Suffer not unworthy thoughts of God to abide in yout foul. Think not of his Infinite Love and Goodnefs with doubtfulnefs or diminution. You will never be willing to come to God, while you think of him as cruel, or as a defpifer of his creatures, or unwilling to do Good. But when once youthinkof himas the fureft greateft Good, and your fafteft friend, and the moft lovely objed that can be conceived of, and thefc thoughts are deep and wrought into the very nature of your foul, then you will be ready more chearfully to die. No man can love the prcfence of a tyrant or an enemy, or of him that is fo far above him, that there is no communion with him to be had. If you entertain fuch blafphemous thoughts of God, you are unlikely ever to defire his prefcnce. See you think as honourably and magnificently of the Goodnefs and Love of God, asyoudoofhisKnoweldgeor his Power- and as you would abhorr any extenuating conceptions of the one, fo do of the other ;, And then the lovelinefs and glory of his face, will draw out your defires and make you long to be with God. Dlretl.'y. And by fuch means as this aforefaid. Labour to bring up your fouls to live in the Love of God. It is love that is the Divine and heavenly nature in us : and therefore mufl needs incline us heaven-wards. The nature of love is to lon^ after communion with him that we love. The more Love the more of God in the foul, and the more defire after God! This is the grace that muft live for ever, and therefore bendeth towards the plac^ of its perfedion. Its want of Love to God that makech moft us fo contented to be from him. Strenrtthen and exercife all other graces, as far as in you liech : but above all live in the exercife of this e*ijoji»g, heavenly grace. DircH.6. Confiderofallthe burdens that are hereupon you, which fhould make you long to be with God. Qn^ would think the feeling cf them Ihould force you to cunfide- G {5 ration 21 6 Dlre^icffs to bt mEing to ^ie. ration and wcarinefs of them, and rr.akeihe ihougliLsof reft 10 be fwcet to you. Kavc you yet rot Tn erougb, and for- row , and Tear, and trouble cncugb ? Or n.iTlt God lay a greater load on you , to make you dcfire to be dif-bur- dened ? Even- hour you fpend, and ever)' creature you have to do with, afford you lome octafion ofrcnewirg your defires to depart horn thcfe and be with ChriR. Dirc[i.-j. Obferveard n-iagnifieihat of God which is here revealed to you in his word and works. Study him and admire him in Scripture, fludy and admire him in the frame of nature j And when you look tc^wardsSun, or Voon, or fea, or land, and perceive how little it is that you know, and how defirable it is to know them perfeft;y,thmk tlienotthat iiate, where you (hall know them all, in God hinfc't who is mere then all. Study and admire him in the courfe of Providences : fiudy and admire him in the perfonof Chrift-, in the frame of his ho- ly life -, in the work of lledcn ption •, in the holy frame of his Laws and Covenants :, Rudy and admire him in his-Saints; and the frame of his holy Image on their fouls. This life ofitudy- ing and admiring God, and dwelling upon him with all. our fouls, will exceedingly difpole us to be willing to come to him, and to fiibmit to death. Z)irf^.8.I.ive alfo in the daily excrcife of holy Joy and Praife to God-,which is the heavenly imployment.'For if you ufe your felves to this heavenly life, it will much incline you to defire to be there. Exercile fear, and godly forrow,ard care in thefr places: but fpecially after \ aith and Love,be lureto live in hoJy Joy & Praife. lie much in the confidcration of all that Riches of grace inChrift,communicated& to be commmuricated to you. And be much in Thanks to God for his mercies ^ and cheering and comforting your foul, in the Lord your God : And thus the Joy of Grace will much difpofe you to the Joys of Glory •, and the Peace which the Kingdom of God confilleth in .will in- cline you to the Peace of the Everlafting Kingdom : and the cheerful Praifing of God on Earth, in Pfalms or other ways of Praife, will prepare and difpofe you to the heavenly Praifes. And therefore Chriftians exceedingly wrong their fouls, and hinder themfelv-es from a wiiUngnefi to be with God,in fpend- DireSiions te he wilUng to die, 227 ing all their daies in drooping, or doubting, or worldly dul- nefs, and laying by fo much the Joy of the Saints, and the Praffesof God. Dire^. 9. Dwell on the believing fore-thoughts of the ever- lafting glory which you muil: pofTefs. Think what it is that others are enjoying while you are here •, and what you mull ^f, and ;»tjff/>, and ^j for ever. Daily think of the Certainty, Pcrfeftion and Perpetuity of your Bleflednefs. What a life ic will be, to fee the bleifed God in his Glory, and tafte of the fulnefs of his love, and to fee the glorified Son of God, and with a perfected foul and body to be perfcdly taken up in the Love, and Joy, and Praifes of the Lord, among all his holy Saints and Angels, in the heavenly Jernfalem. You mull by the exercife of Faith and Love, in holy Meditation and Prayer even dwell in the Spirit, and convcrfc in Heaven,.while your bodies are on earth, if you would entertain the news of death as befeems a Chriftian. But of this at large elfe where. DireB. 10. Laftly, if you would be willing to fubmit to death, refign up your own underftandingsand wils to the wif- domandthe willof God :, and Know not good and evil for your carnal felves : but wholly trult your lives and fouls to the Wifdom and Love of your deareft Lord. Muft you be cark- ing and caring for your felves, when you have an Infinite God engaged to care for you. O (iiith/ei/, / am not able ta bear the terrsrsand pMvgs of death. faith Faith, M) Lord iseaft/y able tofupport me^and it U hij undertaken Tvor^. to do it : Afj worl^ is but to Pleafe him •, and its his vtorkjo take care of me in life and death j And therefore though I yfalkjhrough the valley of the /Ijad- dow of death, yet will J fear no evil, faith Self., I am ut- terly a firan^er to another world ! I know not what I/hall fee, nor what Ifljail be., nor whither I fhaU go the next minute after death : None come from the dead to fatij fie us of thefe things 1 O but faith Faith, My blefled Father and Redeemer is not a ftranger to the place that I muft go to! He knows ic, though I do not ! He knows what I (hall be and do,and whither I (hall g0;,and all is in his power : And feeing it belongs not to me but to him to difpofeof me, and give me the promifed reward, it is meet that 1 reft in /)»■; underftanding j And it is better for me, that his Gg 2 In- J 2 8 Virt6}hrif t9 be willing t9 die. Infinite Wirdomdifpofe of my departing foul, then my (hal- low infufficicnt knowledge. I may much more act^uiefce in his knowledge then my own. but faith ftlf^ 1 ftar it m»j prtve a change ofd/irknefs and cOnfiiftcn to my foul ! rrhdt rviU he- bomeofmeJcAnnot itH. O but lairli TairhJ am furcl am in the hands of Love 1 and fuch Love as is Omnipotent and er.gaged for my good ! and how can it then go ill witli mc ! If 1 had my own will, I (hould not fear : And how much lefs (hould 1 fear when lam at the will of God, even of moft Wife, Almighty Love. There is no true Centre for the foul to Reft in but the Will of God. It isour bufinefs to Obey and Pleafe his Will, as dutiful children ^ and toccmmit our fclves contentedly to his Will for the abfolure d:fpofal of us. It is not pofiiblc that the Will of an Heavenly laiher fhould be againil his Children^ whofe defire and fmcere endeavour ha.h been to Obey and Pleafe his Will. And therefore learn this as your great and neceflary IcfTon , with Joyful Confidence to Commit your felves, and your departing fouls to your Fathers Will, a& knowing that your Death is but the execution of that Will,, which is engaged to caufe all things to work together for your good,/?tfw,8.28.And (ay with ?<««/, I fufffr^but amnotapjd- mtd []/or 1 k»of* whom I have believed^ dind I am pcr/wadedthat he is ahle to ketpthai whiih I huve ccmmitttd to h-m againfi that d4j,zX\m. I.I2.&: I 'tm.^.io. [Therefore we luhi ur a»d fnfey btCAufe rtt trufl in the living Ged^ \^ho is the Saviour of mU mtnjpecially tfthofe that beUeve'} fay therefore as Jeb ^[Though he kill me, jet wll 1 trufi tn him~\ Or rather as Chriil:, [Fa: her, into thj hands I commend mj Spirit^ Luke. 23. 46. If "ihc hands and Will ofthe Father was the Rock and comfort of Chrift in his fufferingand death, fo alfo it mult be to us. See therefore that in your health you Kill your own wils, that when Death comes, /f//may have no will to ilriveagainlhhe Will of God ^ but as your Heaven it felf will be your Refiin the Will of Cod ^ foRcrt in it in death, that you may have a taite of Heaven in Death, and fure that will fweeten it, if any thing wilL II. I Henour And PrUe^ And i • Climbing high^ 8cc, 2 2p II. T Have hitherto (hewed you wherein fe/f-deftial doth con- Xfirt, firft as to the heart and root of it, which is the Mor- tification of the felfifh Inclination or Difpofition : and then, as to the firft of the three parts of its Objcdive Intereft, which is ftnjitivt Flen[urt : Iftiould now proceed to the other two parts of its objedive Intereft : And the fecond is, Worldly Gain or Trofit^ which the Apoftle John callerh [the Luft of the Eyes] andputsnext to the Q.ul^ oftheflefh.J But I have al- ready written a Treatife of this by it felf, viz,. Of our Cruci- fixion of the World -^ and therefore I may well forbear it here. Chap. X L I, HontHY AndPride^And i. Climbing high^ &G. III. TPHE third part of the Objedive Intereft of Self, is i that which goes commonly under the name of Ho- nour -^ and is called by the Apoftle, [pride of Life] and put by 1 im in the third place. And of this I intend , if God will give me time and ftrength, to write alfo a Treatife by it felf,. and therefore fhould fay nothing of it here-, but only left I (hould not have time to do that which I defire, I fha 1 briefly name you ten of the Particulars under this head of HonoHr^, which you muft deny : that is,Ten wayes wherein men cxcrcife their Pride. I . One work of Pride is to climb higher into places offuft- riority and honour and command. Poor men that are out of hope, and in no capacity for rifing, feel not much of this, though the Difpofition to it be in them as well as others , becaufe it is not drawn forth by by temptations. But where opportunity ferveth, there is nothing Vfhercin felfi/hnefj and Pride doth morcconftantly and obftmately (hew it felf then in this. It is the Nature of /f/^yZ>». 4. And he that feeketh Digni- ties for Cod and not for ^/wj/?//, will ufe them for God, and not for hmftlf. For the Intention will command iha uft. Hewill deny himfelf inhisfuperiority as well as if he were in the loweft ;, and will contri\ e how he may moll fervc and ho- nour God : and this will be eafily fcen in his endeavours, whe- ther it be God or felf that he fcrves and liveth to. And now 1 advife all that love their fouls, to take heed of this afpinrg ad oi [tlfi^jntfs. If you will needs feek your felves, and be your own exaliers, you mult truil to your felves, and be your own defenders : And then you will iind that the loweft condition in the hand of God, is more fafe and comfortable then the highefl: in your own hand. Jf God fhouldlift youupto the top of the bighell: mountains, you may exped either a calm, or his protedion in the itorra, and to be as fafe as thofe below : but if you lift up your felves, and Satan carry you to the pinadc of the Temple, take heed left you thence call down your felves by his temptations that did lift you up. Dignities and Honours, are not indeed the things that they leem to be to carnal eyes that fee not che inHde, but judge by the outward glittering fhcw. There is moflholy Duty and work to be done, where is the greatcft dignity. And certainly the life of greatell work and labour is not the life of greatell: eafe, or carnal plcalure ;efpecially when it is the work of God that you mult do: a work which all the world is acainft, and which Satan and all his power will reflft: and which mull meet with enmity and abundance of enmity, when €ver you fet about it : Though you are Commanderss, yet you arc Soldiers -^ and you that are Leaders have the hotteft ftand- ihg,& mull exped the fliarpellconflids. Do you think of your Dignities and Offices as places of meer fuperiority and honour and accomodation to your carnal felves .'' then are you Carnal men, and enter upon you know not what, and make your felves Traitors and Enemies to God, whom he is engaged to bring fffiifffur Ar?d Pri^e^ And j . Climbing high, dec, 233 bring down and be avenged on at laft : you debafc the facred coin which bears the llamp and narac of God. Magiftracyis holy, and the Image of God, andyoubafely turn it into the Image of the flefh ^ and blot out Gods name trom it, and'ftamp upon it the name of /f//, and traitcroufly make it your own, which was eminently his. Believe it,whocver you are, if you feek for plaices of Rule and Dignity with carnal felrifh ex- peAations, you muft ci:her ufc them accordingly when you haye them , which is the reaJ.icft way to damnation in the world, or elfe you mull find your cxpedations croft, andmifs of all your carnal Ends ^ and find that the greatefl: toil and burder,which you expc'ded fhould have been your chief con- tent. God harh annexed tht Hoinpur and outward greatnefs, partly to encourage you to lb hard a work , left the burden iliould be too bcavv,and partly to enable 3'ou to perform it^and give you fome advantages againll: opposition. But though the cJoathingof Authority and Rule be fplendid, the fubllancc thus covered is extraordinary Labour, and duty, and fuffering. It is Honourable , buits an honourable burden, and an ho- nourable painful difficult work. So that if men underftood what Office and Authority is in Church or Commonwealth, and look'c after the fubftanceas well as the ornaments •, the work as well as the Honour and Greatnefs^ it would be an eminent piece of/f//-i/ for a man to lubmit to the call of God, to be a Prince, a Judge, a Juftice, orbut a ConOable : and men would as hardly be drawn to take the Office, as they are now to do the work of the Office in faithfulnefs and with courage and zeal for God •, and that is almoft as hard as an offendor is drawn to theftocks : Offices and high places, are not intended to accomodate the flefti- nor arc they things to he ambitioufly defired and fought for , by fuch as underirand the Ends and ufe of them : but they are fuch laborious, ha- zardous ways of ferving God, which a wife man knows mufi: coft him more, then the honour will repay, and which a Good man will not run away from, when God calleth him thereto ^ but will, fo far Deny himfelf as to fubmit to them; but' not thruft himfelf into them, as the Proud and felfifh do. It is 'a work of Patience to a" Godly man to be thus exalted ; but it rs H h a work i 3 4 ^^' ^^'^^ Mdg9od Word of others denied* a work of Pride and felf-feeking in others. Deny your felvc* fo far as to fubmit to Government and Dignity, and bear it patiently if it be call upon you, as being an excellent oppor* tunny of ferving God : But wi(h not for it, bccaufe of the Honour and advantages to the fle(h : much lefs contend for ir, or fet your hearts on it. He that feekethan Office or Ho- nour for hinifelf ^ muft l:ave anorher heart before he will ufc it for God. Its better with J*/!/*/ to hide our felvcsfrom ho- nour , then with y^i//*/. Ccmlinefs and BCMty to bt dmteriffumj\V{>c fuch fools and children fin hath made folks, than many much fee by the ReputAmn of theft. And hence is moft commonly the abufe of Apparel. Every proud perfon is defirous of that which will make them feem the hanfomed or beautifullielt perfons unto others-, andmakeittheir careto fet forth them- felvestothe eyes of beholders. What they indeed are , we can fee as well in the meaneft attire : bur what they would be thought to be, we may beft fee in this. But of this 1 fpoke be- fore j yea fome that think they are not Proud of their comeli- nefs, yet cannot endure to be efteemed ill-favoured or uncom- ly, and to (hew tha^ Pride which they would deny., I confefs thde are comqaonly but the temptations of women,aud proca- ciousy.outh. But one would think it fhould be eaiieforafew fober thoughts to cut their combs, and let them fee how little caufe thc^' have to be proud of beauty "^or comelinefs of the flcfli. , Alas what is that body that you are proud of ! Vikhand corruption covered with a cleaner skin then fome of yoyr neighbors. Ah, but the skin is thin, and if, that be all you have to glory in, it i^ as frail, as , contemptible. There's many a pretty flower in the common held that's trodden down by the feet of beafts,that have a glofs and hue incomparably beyond your beauty. I as-ked you before, wha.t beauty you will have 10 glory of,when youhave dwelt but a. few months in ^be,g^ave^ orifthefmallPox, orLeprofie (hould clorhe you- widb a;nG- ther coloured skin : or if a Cancer (hould but feize upon your face, and turn it into fuch an ugly fliapc, as makcsmen tremble to behold it : or when wrinkled age hatli made you as anoiher perfon : or when death hath dcpiiyed you of tfiat foul, which was your beauty, and laid you out -as a prey and facriilceto cocruptiou. Ah that ever fuch a skin full of dirt, fuch a bag Hh 3 ©f 238 Strength and VAleur to he denied. ot fiith, fhouldyec be proud, that's carried about by a living foul, and by it Kept a little while from falling down as a fenfc- Icfs clod, and turning into a llinking corpfe 1 They arefhort- fighied, and (hort-witted as well as gracelefs, that cannot look fo far before them or within them, as to fee that which may take them down from being proud of any comelinefs of theflefh. One would think thisfho-.ild be foeafica part of /

ii4c and ,|?nci«§, ^hd potto God^: Toopian^Jiouvs^ind^ieaasare fpcnt ^n : Too roanydi- fpuiations are managed •, yea (odi(»ug facrijedgc) too many Sermons aic preached, and too many learned. Books are writ- ten, to gain the Reputation ot b^ing Learned rr.cn ! Ah mife- sr3JHe,|ow,;Vii>worthV iiudie<^),!lirotane.|"pw,«w>«,l u/igodly ,|g. vbOlirsi afid pciMV.Xcward !-,pho^,.iti)C;ric;j^.Iiim;e Pvc'uctipi- ,^^if,^i*-yhc^i;;Ui^ t4K;>\9rc tal^nto.be r.o Wholai's ! And •l:.Gw many take their Univciiiiy Dcpces, to be meerlythe ■wings of thispaitof their \a1n-gl017. Learning and Degrees, and tbelleputc^tionpfit, are, all good, itihey bcvalued and ufed but for Ccd : Eut they are fo much the wcrife when they arefacrificed to filf arA made the food and fuel of Pnde. Learn therefore this part of felf-denial. Gha?. XLVII. Refutation of Gifts and[firitual Abilities^ &c. 7. A Notbet piece of vain-glory to be denied ,is , The Ri- ■ptitationof cur Gifts And ffiritual abilities : 1 mean fuch as praying, and Preaching and Difputing, and' good Conte- rence, to have readinefs for words, and livcHnels of exprefli- ©ii^,and exacrncfs^jf method : tofceefteem.ediriallthefc a very able man by other, isanhigh-partof /f/f-iW^yr/? tobe denied. The duties thcmfelves mult be denied by none, for they are the fervice of God, commanded us by his word : But it is the Honout that /fZ/prefumcth to hunt after in thefc holy thing?. And it is a double fin hey^e to feek otir /ir/r*/,when we are fpcci- ally commanded to feek God ! and where the work is inftitutcd for that endland when we pretend to feek God,and to deny our felves ! i RefMtAtio» of Gifti andfflritttAlAbiUtiiS^^C^ 2j^\ fdves ! The greater are our abilities to do God fervice, the more refolutely and thankfully we fhould improve them in his fervice. But we muft remenjber that they are given us to favc others by our improvement, and not to deftroy our felves by our Pride. Get as great abilities as you can, and when you have them , thank God for them , and ufe for them him to the uttermoft of your Power : but takeheed lelt Pride fhould facriHce them to your felves and pervert them from your Mafters fervice. The Perfons that have moft need of this advice, are efpecial- ly thefe following, i. Young unexperienced ProfelTors, that are but lately turned to a Profeflion of a Godly life ^ that have fo much illumination as fhewech them much that before they knew not, and raifeth them above the vulgar meafure, but ytl hath made them but fmatterers and half -knowing mtn-^ Thefe are they that the Apoftle requirecli (hould not be made Biftiops or Paftors of the Church, bedaufe oi their pronenefs to Uiis very fin , that now we are fpeaking of, i Tim 3. 6. ^N'ot a Na'vice^ Itfl heing lifted Hproith Pride ^ he fall into the condemnation ef the Devil ^ The fpirit of God here intimatet/i to us, that Novices are the likeit to be lifted up with Pride, and^that this Pride is the way to the Condemnation of the Devil. ■ .2. And men of great abihties, natural or acquired, that have withal! unfandiried hearts, arc ordinarily tranfported with this odious vice. A (h^ong wit and a voluble tongue , and learning to furnilh it with matter, are notable fer vanes to Pride of heart , where that fpirltual illumination and holi- , nefs is wanting, thatAouldabafe the Proud, and turn mens Parts a better way. To all that are apt to be tainted with this odious vice, I would recommend thefe following confide- rations. 1 . Confider what a dangerous fign it is of a gracelefs hypo- critical heart, wliere Pride of Gifts doth much prevail. It is asinfeparable from a child of God, to be humble and little in hisownerteem, as from a new-born Child to be really lefTer then men at age. No more fincerity, then humility in any. 2. Confider, what caufe of deep humiliation you carry li about 24* RefutAtion cf Gifts aftdffiritudl AbilitUi^ &c. about v^*u in every duty 1 Eefides all the wants and loathfom coriTiptiors of your fouls, v,lnch follow you wherever you rce, the very lins.of y(ur duties, one would .hink,fhould humble )ou. Oh to have luch low conceptions, fuch dull ap- ' prehenfions, fuch heartlefs, unreverent poor expreflions of fuch a Cod, fuch a C hnii, futh a clory, arc Jucti holy truth , (horlumrkeus afliamed to open our 1 ips bcicre the Lord and wonder thai hedoih not tread usirto htlif inl:ead of re- gardinf us ^ r our fer-vites , ard ihat hre dcih rot come forth from his jealoufe and corilume us. Mt.fi ou i' fnn.ke us fo far from goiyirg in our pertormances^ that i: Duiuld drive us toC,br.ltineve':^duiy,iotake him wi:h us to ftieker us from ihe flames oi hol> jeaUulie :, fo that weO.ou.dnot dare to go any further ihei. he goes belo»-e us, and ilards between us ?r.d :he w! ah oi C;od,!.or to fpeak a word but in h:s name^ nor to expe« be guilty of this, who profels to be better acquainted wiihour infirmities. 3. Confider alfo that you have to do fo with fo Holy and Glorious a God, that lobe Proud Fefore Him, andthac in a!id of our very fervice ot him, is a f n wiiofe greatnefs fur- pafleihourapprehenfons. Had you to do with a manlike yourfelves, you might better lift up your felves againft him. There is not hing comparatively in the prefence of the greateft Prince, to humble and abafe you: But to be Proud before the God of heaven, and that in and of our lamentably weak ad- drcffes to him, O what an horridly impious, unreafonable thingisthis? O man, if thy eyes were opened to fee a little, a very Ikde of the glory of (hac bleifed God thou fpeakeil 10, Reputation of Gifts andffirtud Abilities, ^c. a4J to , tiow flat wouldft thou fall down ? how wouldft thou fear and tremble ? and cry out asthe Prophet , Ifa. 6. 5. \_Wo 14 me ^ for I am undone , becanfe I am a manjtf ttnclean tips ,*4M^ iiweii in tbe midji of a people of unclean lips : for mine eyes have feen the King , the Lord of hefis ] Or as Job 40. 4. \_BeboldI amvile, \\fhat fjall I anfrftr thee f 1 will lay my handnpon my mouth. And Chap. 42. 5, 6. Q/ have heard of thee bj the hearing of the ear : but now mine eje feeth thee : vfherefsre I abhorr mj felf and repent in dufi and a/hes'] l)ne ghmpfeofGods Majefty would take down thy felf-exalting thoughts, and humble thee with a witnefs. 4. Confider the examples of the holielt of Gods fervants. The example of ^o^and Ifaiah I have now mentioned. Mofes himfelf did think himfelf unmeet to fpeak in Gods meflagc, Exod.4. 10. He j aid unto the Lord ^ lam not eloquent^ neither heretofore, nor fince thou haj} fpeken to thy fervant : but lam of jbwfpeecb andofa p,ow tongue.^ And v. 13. HefaidOyTup Lord, fend I pray thee by the hand ofhimtvhom thou wilt find] When God fent fer. 1.6. he faid, Ah Lord God, behold I cannot fpeak^:for I am a child^ And Paul cries out \^fVho is fufficient for thefe shings 1 2 Cor. 2- 1 6. '] So that it hath been the courfeofthemoftSeraphical Prophets, and holy ApolUes to have low thoughts of their own abilities for duty : And yet have you enough to be Proud of? 5. And coniider that the Nature of the holy employment that you are upon, one would think, (hould be enough to humble you. It is a confefling of fin, unworthinels and guilt, and will you be Proud of this > It is a confefling that you defcrve everlafting torment •, And will you be Proud of fuch a tonfelTionas this? The Lord be merciful to us, and fave us from this unreafonable vice -, who would think that- it (hould be thus with a man in his wits ? To confefs that he defervcth Hell-fire i andto be Proud of that Confeflion 1 you'" Petitions are all humbhng, ifthey be according to the word;^ you are beggars for your lives, for pardon of many andhainous fins, and (hould come as with the rope about your necks : ycu beg for dehverrvnce from eternal mifery : and (hould you be proud offuchrequelts ! (hould beggars be li s proud, 244 HcputdtiM df Gifts Andlpritttal Abilities^ &c. Proud, yeahich needy miferable beggars, ard be proud of their very bc^ing ? Nay, your very clianklgiving itfclf is humbJji.gi lor wliat do \ou give thanks tor, buttor falvati- on from thcIcodt«ais fns, and the damnation whuh you' have deferred ? And fhall a thief be pioud that he is pardoned and taken fr< tnakfth thee to dtfftr f and what ha/} thou that thou did/l not rcciivr? Nowifthiud/ijiriceiveit^ why dofi tkoHolory as if than h.idfi not recttvidti ? 2. Vou received them not tor your lelves, bur for (jod : and therefore have norea- fon your felvc^ ro be lifted ip by them. ; . All Gifts are for Labour and duty, and muft be once accounted for : and there- fore fhould keep you in humility and fear. To be Proud of Gods Gif:s , ;s to be Proud of that which is given you to dertrov Pride in your felves and others : For this is theErtd of Lhem, , ) ■ . . 7. And it is a llgn that you want >excceding much^of that • which you are proud of, You arcj^joud oi K*iow/fdjre : when as if it were not for DCrf^r of Knowledge of that wh ch fhould humble you, you v/ould not be fo Proud. You are Proud-^f your worth :^nd it is for want of real worth that you are Proud Vorc light and grace, and parts would fhew\ou that which would makcvoublulh at the things that vou were Proud of. / 8. And confider that you take the CourfftO provoke God to bereave you of his Gitts. Ho gave i hem to you for another ufe. If you Will turn shem againlt his face by Pride, when he gave them to keep you hun.blt : when you will exalt your car- nal/f/z/f/by it, which iiegave you toexalt his Vajefty, what can you exped but he fhculd take them from you ? And its an eaiic matter Willi liim to do it yea to take away your very underflandings,and leave you to the heavy plague of Madnefs, feeing you were Proud of your underltandings, when alas, ; ppor worn s,you had fo little caufc. 9. If once you grow Proud of your parts and gifts, you are Reputation of Gifts andfpiritHal Abilities^ &C. 245 are in the high way to be given over to fome fearful fa!| . at befl: to particular fc.indals, if not to fome damnable he?e[ie or Apoftacy. God muj prevent it by your Humiliation : but you are in the con^mon road that leads to it. Its much to be feared that God will fo far leave you to your felves, as to let you fall into the dirt of fome notorious fin, that your (hame may fly abroad the world, inftead of the vain-glorious fa'me which you defn-ed : and that you may have fomewhat to humble you that (hall be written in your fore-heads, and can- not be denied or hid. Or if you be hypocrites, and for damna- tion,it is moll likely that you are in the ready way to fome dc- fperateHerefie, or flat- Apoftacy. "For we fee that thefe are too frequently the confequenrs of fpiritual Pride.- 1 o. Laftly, Coniider that the Gifts that you are proud of, are in danger of being unfuccefsliil to the Church • He may! coiffefs do good to oth.rs by them, though they do but choak your felves-, but ordinarily he deniech luccefs to the Proud, and bleffeth weaker endeavors-of the humble. Yea often kith men and all their parts become a plague and trouble to the Church. lor they ufe them to foment the Herehes and Divifions which they are given over tK) : and do more hurt then the ignorant or the common fort of the Prophane. Learn therefore to deny your felves in the Reputation of your per- formances. If you feel any tickling delight when you are ap- plauded, call: water on !t fuddenly as on a fire kindled in your ibuls from Hell. If you perceive the leail ftirnng of difcontenc or envy,when the Pieaching or prayers of another are prefer- red, and yours lefs fet by , take heed, and quench it ;, for you are entertaining a dangerous temptation. But if you fhould be fo far lifted up, as to fet up your Judgements above their worth, and rife againft your Teachers and [he Church of Chrift, and defire to ftep beyond your callings, that your parts may be taken notice of, and you may be fomebody in the Church, and verifie the prophefie of /'^aw/, A(^ts20. 50. [Ah fo of jonr own felves fhairmen artfe ffeal^ng ferverfe things^ ta d^avf arvajf dijciples after tlotin\ 1 fay, when once you con;e to this, its time to fear left you be utterly forfaken, fc become the (hame and'fcorn of men,as you became the fcourge & trou&lers Ii 3 ot 246 RefutAticnBJ being Orthddcx^ hwfar — of the Church, and leii your fdf-exalcing lay you as low as hell. Chap. X L V 1 1 I. RcpHtdtim of bein^Orth$dodoXy horvfar—^ 8. A Kocher piece of vain-glory to be denied, is, TheRepHtd- - »v6» of hetyt^ Orthodox, or fftht ri^ht religion. The thing it fe'^is in the Effentials ofabfolute netefTity to falvation : But the rr^w.A JJ«ofi:,isa thing ihat we mult|much deny our felvcs in. lone conjinonly lals out in moil of the world, that the t^.-.ni^ \i fe! ,and the Rrpfftactm of it,arejnconliftent:and no man t.vnbeO ihodoK and of ihc right Religion, but he muft be takeii to be heterodox and of the wrong Religion : For the wrong is in moft places taken for the right. But through the great Mercy of God, it is not commonly fo in England^ nor in the Reformed Churches abroad, in any great and necelTary points. Among us Truth hath the advantage of Reputation 1 and fo may it continue while the Sun endureth ! But yet there is ufe for this part of felf-denialeven with us. We converfc amr ig many Seds and Parties of various Opinions , and all of them are Confident that they are in the right,and that we arc Erroneous and againft the Truth : fo fay the Papillsj and fo fay the Libertines, and many others. And there is no way to gain the Reputation of being found and orrhodox with any of tbefe men, but by turning to them, and forfaking the truth, and ceafing to be Orthodox indeed. Ii. Spain, or /r^//, or with Englifh Papifts, you muft be accounted Hereticks, or yield to herefie : you muft cither ceafe to be true Cathohcks, or be content to be efteemed no Catholicks : You have your choice whether you will really be Schifmaticks , or be efteemed and called Schifmaticks, And fo you will be ufed among moll Sedts, who judge of Truth and Error according 10 their own deluded apprehenliotis. Yea, and among the Orthodox indeed, becaufe they alfo have their errors, and arc not orthodox in all things,you muft look for the fame meafure in cbofe particulars wherein they are miftaken. For thinking them- Refutation of being Odtbodcx^ ^*n'/4r— 247 ^hcmfelves in the right, they will too often take it for their duty to let fly at others , as erroneous or dangerous per- fons that are not of their mind : And in this miftake, they think they do God fervice to defame d, (Tenters, and raife jea- loufies and fufpicions of them, and bid men tske heed of them, as of men that hold fome dangerous opinions ;, when it is themfelves that aie deceived, and (hould turn thofe jealoufies and cautions homewards. In fuch Cafes as thefe it is a hard ilrait that a fervant of Chriil is put co •, wLen he muft cither err or be fuppofed to err. But s he principal tempta:ion lieth in thofe Countries, where Error hath goc the major vote, and is patronized both by Book and fword, and cuflom harh ayiQd the name ofTrurh upon the fouleftHerdies, and the name of Herefieuponfaving Truths: Here a poor Chriltian islorcly tempted and put to a lamentable i^rait. O faiih he, if J were refuted bftt tohe bAfe^ or be^^arly^ er comemftible^ I could bfar it • but Hertfie ondSchifm Are inch odiom thngs ihat m njan/hn/d be patient uncter the imputation of them, uy^ftfw. Are they fuch odious things ? Take heedpf them then lell; out of your own mouths you be judged. If i^ou thii.k the matter fo fmaJI thac you will rather ^c an Heretick or Schifmatick:hen be exiled or accounted (>»/, ii,feemsyou takeic for no Odious thing. Is ihtmme or the r^t«^more (odious to you ? Had you rather be erroneous, or be thought to be to ? if the Thing be m.oil: odious to you, the Nam' will be che more tolerable. But if the NAme be molt Odious to you,it is Dipj^inour and not E rror or Schifm that you are againft. Had ycu rather part with Truth and Religion^ orwiih the name and reputation of them.^ If you fct 10 much by Self and f ^ lirtle by Trmh^^sxo let go Xtmh fo^ fear ot being thought re /fi Jf^« ; forfhamedonot tr.keon vou Po be i'vers of Truth but oijour felves j nor haters of Errvr^ hut of ^'P' (honour. And confider further that you may Icfe theReputation of being Otrhodox, and Catholick, and of [he right Rehgon,, without lofmg any of the favour cf Cod ^ nay it may be a fuffering^lor his fake that may advance you in his favour, and affureyou of the Reward 01 Martyrs»Vor faith Chriit^M^t.^^ 11, 12. ^hjfedAre jtyehtnminfijmU revile jaMy and perfciute 1 4B ReputAfio/i of GcMineff and H»nefl) hm fdr — you, MndJhA'.l faj Allmanntr of evil a^MtnJ} JcHfalflj ftr ntj f^ke. Re Joyce And be txcet^nggUd ,jor great ujonr Rtynrdin bedven ; for/operfeCHitdtheythe Profhets that vert before jct*^ So that youleechc thing that you foabhorr,rs matter ot" exceeding joy : Even to-be tallly counted an Heretick or Erroneous for the fake of Chriil; and Truth : we are bUjfid when we are falfly reviled as Erroneous, and have all thefeevil fayings againft us. V)\xi\.ohQ ftich indeed^ is to be atcurfed : Though the name of HereUe will iUnd with thefpecial Love of God, yet Herefie it felf he utterly abhorrs. And whether do you think it is bet- ter to part with Truth and the lavour of God with it ^ or with theNameand Reputation of Truth, while we keep both Truch and the favour of God ? Deny jquv fdves then even as to the Reputation ofVaith and Orthodoxncfs ^ lor you will certainly deny the Faith, if you can»noc deny the name of it, to preferve it. Chap.XJ-IX. Reputation of Godlinefs And Henefy hew far — p. A Nother piece of Honour that felf muft be denied in, jLAis, The Reputation of Godlinefi and Honefi J. Concern- ing both the former and this I mull fay, by way of caution, that the Reputation both of Paithand Godlinefs, is a great Mercy, and not to be defpifed, nor prodigally caft away by ourownnegligenceor mifcarriages-, nor unthankfuJIy to be received : But yet i.It is not be dellred for it felf, but for God, that it may help and advantage us to ferve him, or as it is a Mercy that brings the report of his love. 2. And the great- ti the Mercy is , the greater is our temptation , when it would deprive us of a far greater mercy then it felf: I have oft thought it was a very high paflage for an Heathen to fay as Seneca did, that [No man doth fhew a higher efteem of good- ncfs, than he that can let go the Name or Reputation of being a good man, rather then let go his goodncfs it felf.] The world is fo DQLCh unacquainted with goo^nefs, that they know it nee Refutation of Codlinefs and Ho/iefiy berv far 249 not when they fee it i but call it by thofc odious names that leaft agree with it. Their Judgements follow their iV^rwrf/, difpofitions and /»ff rf/?/ : And therefore they cannot take that to be ^00^ which is contrary to thefe. A feather-bod is no better to a fwine then a mire-lake: A banquet is not fo Good to a Cow as a green paRure. As the perfon is himfelf, fo do all things feem good or evil to him. The Toad or SnAke hath no fuch odious apprehenfions of it felf as mcM have. And hence it is that to ungodly men the beft men and bell: adions feem to be the worlh And hence alfo it is, that in all Ages Godlinefs hath been matter of reproach : and the bell have been laden with the heavieft calumnies. David had enemies that laid to* his charge the things that he never thought of Andit feemsby theihainof Sbiwei'm his railing, that they took him to be but a Traircr, becaufe King Satd was againlt him •, and to be 4 blosdj man, becaufe he had been engaged in the wars, 2 Sam. 16.7,8. {^C^ne sNt, eome out, tlotu hloo$j ma»^ a*idthoM man of Belial : the Lord hath ret nr tied upon thee alt the blued of the houfe of Saul in whofe fieadthof* haji raigncd] ^ee what a wicked perfon Z) ijiiAns 1 The wicked multitude that were drowned in fikhinefs and ungodlinefs , did think themfelves Religious men, and the Chrillians to be ungodly. So that they were fain 10 live and die under a Reputation as contrary to the truth, as darknefs is contrary to light. And this ufage hath ftill been the attendant of true Godlinefs. When the Papifts burn Gods fervants at the Ikke, it is for fup- jpofed Herefie and impiety ; they put a painted cap and coat upon them, made of paper, on which the Images of Devills arepifturcd tomakethe people believe that they are ungody perfons, the fervants of the Devil, and pofTeffed by him alrea- dy, and unworthy to live any longer among men. When they butchered the poor Vl^4/<^f»/f J and Alkigenfej by thoufands, it was under the name of ungodly hereticks. The ignorant un- godly rabble among us now, that hate and revile thofe that i^sk tifter God more diligently then themfelves, have yet more ^ • devililh Refftutisn of GodUnep und Honeftj how fd? — j j i devillfh wit then to oppofe them dire(ftly under the name of honeft godly men ^ but they firll make tie world believe that they are Hypo crftes, and Proud, and Self-conceited, and Covetous, and fecrecly are as bad as others, and chefe are the the things, if you will believe them, that they hate and fpeak againft them for. But then how tomes it Lopafs that it is their Praying and Prccifentfs th^z is fo much ijj thiC fcorners mouths? Doth that Cif^n'iRc Hypecrifte or Pride ? Why do they not commtnd x.hc good while they fpeak againft the evil? and" joyn with them in the holy worfhip and ways of Cod, while they oppofe their fuppofed vicioufnefs ?^Doch the name {Ph- ritnKe~\ iignifie a covetous man, or a vicious perfon? or ra- ther one that will not be content to venture his foul in the common, impure, ungodly courfes of the world ! And how comes it to pafs chat a man may quietly enough follow fucii vices, if he will but forbear the profeflion of Godlinefs ? Bun (to leave thefe wretches in the dirt where we find them j by this you may fee the common meafure that is to be expeded from the world : If you will be trmljgodlj^ you muft be take» for un- godly fit for hypocrittf^ihu feem to be godly when you are nor. But its eafie to bear this charge when it falls upon a whole fociety, and takes us but in thoy crowd among the reft, and when we have fo much honourablb^company to fuffer with us : But It goes nearer us when we are fingled put by name, and noted and talkt of all about as Hypocrites , or Proud , or worfc then others. But that alfo muft be born by thofe thac will be Chriftians. But the greateft trial of all is, when the Servants of God that {hould help us in our futfering, have got a hard report of u-s and by mif-informati,on we have loft our credit even with them. Under all thefe falfeand injurious reports, dired and ftablifti your own minds by ^he help of theie Confiderations following. i. It may be there is fome fpecial caufe that you (hould try.and ji|dge your felyes : andfo God doth fuffer other men to judge you, to awaken you to fdf- judging. However make this ufe of it, and you arefuretobe nolofersby the re- proach. Enter into your hearts, and fearch them tluoughly 1 5 2 Reputdtien tf Godlintfs dnd H»ntfij hew f^r-^ as before the Lord, and fee if there be any way of wickednefs in them which hithcr'^o you have not difcovercd : Try whe- ther there be Hypocrifie and Pride or not-, Efpecially whenic is the fcrvants oi God that think hardly of you, and above all, if it be wife, impartial men chat arc acquainted with yoo its rhen your duty to be very jealous of yeur hearts and ways and to tear leu you are guilty, and tofearch the more dili- gently , and not be quiet till you either find out your (in, or be fure that you are clear. And if you be clear in that point, yet fufpcft^nd fear ch left there be fome other fecret or allowed fin, Which God would 6.QiQ6i to you, or excite youagainfl by^he injurious cenfurcs of thofe that have re- proached you. 2. When you have fcarcht and cleared your own Confcien- ces, then conlider furiher.that though y(vu are not fuch as you are cenfured to be, yet ftnntrs you are,and you know your lins in others kinds are fo many and fo great that you (hould bear the more patiently to be hardly thought of, when you know your fclves to be fo bad. If indeed you are godly, you have feen a fink of uncleani;efs in your fdvcs,and have condemned your felves oft, and loathed your felvesfor your abominati- ons, and bewailed them belore the Lord, And is it fuitable for fuch a fpirit to be eager after the refutation of fuicerity, and to be much troubled that you are taken by others to be naught ? 3 . And confider alfo that your Cafe may be as DAvids'w^s^ . and God may poflibly make this reproach a chaitifement for fome former lin, and a means to humble you for it more throughly, and to reclaim you from it. Perhaps he bids (by permiiDve providence) fome Shimei curfe you. It may be the voice of a flandcrer muft do that which the voice ot a Preacher could not do. And then it is your work to look behind you and within you, more then without you, and to hearken more to the voice of God and Conference, then of theflande- rcr : and to take it as the rod of God, and a call to a more fe- rioMs Repentance. 4. And confider that when you are under the falfe Cen- tres of the world, you may have the inward peace of a good con-- R eputathn of Goiline[s and H^nefij hovt far — 253 confcience , which is better then all the app'aufe of men : And this being a continual feail, they cannot clo much againrt your quietnefs, as long as they cannot deprive you of this. 5, Yea moreover, you have the Approbation of God him- felf, and that (houid fatisfie you againft the cenfurc of all the world. Even a Proud man if "he have any wit , can bear the Contempt of the ignorant vulgar, if he have but the ap- piaufe of great and wife, and learned men : As that Orator that valued the judgement of Socrates above all the reft of his auditory. But all the wifeft men in the world are fools in com- parifon of God. Having itii Approbation, you have the Greateft , the Beft, and the Wifeft on your fide ^ and ^ Judge- ment for you that will weigh down the judgement of ten thoufand worlds. 6. Andif you value not Gods approbation above mans, its afigrjthat you are hypocrites indeed, and fo the cenfureis notunjuft : But if you do, then you will acquiefce in it, though rhan condemn you •, and fay as the Apoftle, Rom. 8* 3 3, 34. Who fhAllU) anj thing to the charge of Cjods eltH ? It u Ljodihut ■ fufiifleth^whs u he thxt condemneth ? And as i Gor.4 3,4. \\Vith me it is a vtrjJmAll things thjit I JhoptUhe judged of jou^ or of mdHs ]udgement — hnt he that judgnh me is the Lord J 7. And remember that the great day of Judgement isneerac. Itand, that will fet all ftrait which the flanderous tongues of men made crooked. Stay but a while, and the Glory of- Chrift, and the fentence of your judge, will difpell all theun- juft reproaches that were on you , and wafh off all the blots that were falfly laid on your good name : and he will bnng forth ■ jow righteoufnefs at the light, A»d your judgement as the noon-da)'. for there is nothing hid that fhiU not be then revealed. g. InthemeantimeGod will take care of your name: He willmake the very tongues rhacflander you to honour you j in the blindnefs of their reproaches, crofTmg themfelves : As < the Papilts by the poor walden, f/, faying they were the more dangerous heretickj, becaufe thtj held all the Articles of faith; and ived godly and honefllj^ and were reputed holj; buf only that • they were ^gfiufi the Church of Rome, As yoa cruft; God with < Kk 3. y9V"^ ■ J 4 ^ ef tit at ten of GcMinefs gnd ffgntftj her9 far — your health,and wealth,fomui> you do with your Reputation even in point of Konelt}',and be fatisfied that he can clear yon when he pleaks. 9- And it is nor Cods ordinary way to leave the Reputation ofhisfervants wholly uncleared even in this world. ]{ cne condemn them, atto:her iliall JnlUfie them : and commonly the wifcll and bell men Jullifie them, and the moil fooliih and ungodly arc they thatcondcmnthem: Andcannnot you bear the words of fools and children? The proudell man can pals by a contempt or (lander from a drunken man, an ideor or a mad man, as being no difhonour to him : and cannot you bear the cenfures of the dillraifted world ? Or if they are bet- t-er mci^ that flander you, its too to One but it is the more foo!i(h or pafiionate fort of them :, and that the judgement of the more will' and fobcr is againll them, and vindicateth your • reputation. Or if at the prcfent they do not, its ten to one but Providence (hall workto the clearing of your reputation cither in your life-time, or whenyouaredead. Molt of the Servants of God that were moft hated and flandered, while they lived on earth, are cleared and honoured now they are dead. God is not difregardful ot his fervants names. lo. But however it go, you are fecured of the main ^ that which you expeded or covenanted for with God, youfhall befureof. If you have the T/jw^, you may cafijy bear the want of the nantt. Hath the Spirit of God renewed and fan- difiedyou? are you made the living membersof Chrif}, and thefons of God, and the heirs of Heaven? I hope you may well fpare then the applaufe of men,and eafily bear it,if you be reputed to be deftitute of what you have. If you are in health it will not much trouble you if it be reported that you arc fick; And if you £ you can fpare the nMme : Ajid if you have Chrifl, and Grace, and Par- don, and Juftification, and Title to eternallife, cannot you endure to have men think that you are without them ? How bafely do you undervalue thefe ineftimable things, when the thoughts of a mans mind, or the words of a mans mouth can blaft the comforts of them all? Ajifygu/^idtQthe world, It U Refutation ^GodUnefs aud Honefiy hw far " — 355 '•f Mot Chrifl^ and GracCy and pArdon, 4nd S^MlvAtUn , that mil ferve i»f , mthottt the AppUxfe of men 1 How bafely think you of God, and how highly of men, if this be your mind ! It is more excufable for a H^man to fay of all his honour and wealth that they fatisfie him not , or do him no good , , as long as he wanes but Mo^dccai's obeyfance, then for a Ghriflian to fay of God, of Chrift, of Glory, All this will not ferve my turn as long as men take me for an hypocrite or ungodly.por there is not a /atisf^'ing fufficieny in Honours and wealth, as there is God and glory. As long as you have the precious treafure, methinksyou may give lofers leave to talk. It was not for the good words of men that you became Chrirti- ans, and Covenanted with God, but for pardon and falvati- tion : and thefe you (hall have: God will perform his Cove- nan:: to you, and give you both his Kingdom, andfo much of worldly things as overplus, as is truly good for you • and what wouldyou have more? Voufhall have the Inheritance and Crovrn of bleffednefs ^ and will not that ferve your turn with- out a few good words from filly man 1 I hope you would be loth to change Rewards with the Hypocrite ! Why then do you fo much defire his Reward, and fo much undervalue your own ! Though hii be prefent^ and yours be futH'e, I hope you think it but a doleful hearing, to have Chrilt fiy [J'etilj they have I freir Reward^ in comparifon of his promife to his re- proached fervants \J'eri/j £^re4t is joptr Rtyvardin Heaven \ Mat. 6.1. Mat. 5.12. And now I hope in all thcfe ten particular confiderations you may fee reafon enough tor fe If- dtnial in the very Reputa- tion of your Godlinefs and Honeity^ and why you (hould . endure joyfully to be efteemed ungodly and dilhoneft rather then to be fo. , C H A P. 2 5^ ^ Bentwned And PerpetudUd Ndme to be denied, C U A ?. L« A Re p owned And Perpetuated Name to be denied, 10. *T~ H H laft point of Honour which felf mud be denied X in, is, A Renorrned and Perpetuated Name. For to that height doth Pride afpire, that nolefs will fatisHc, where there IS any apparent hope of this : chough in thofe that fit fo low that they fee no ground to hope for fuch a thing , the defires after it are not fo kindled as they be in others,that think the prey is within their reach. I ain men would be famous and ralkt of through the world:! hey would have their real and fuppofed worth made known as far as may be. And when they die, ihey would fain have their names furvive, that they may be great in the eftimationof polterity, and magnihed by all that mention them. And fo deeply are men podefTed with this dangerous fin, that they account this perpetuated fame for their felicity. And there was nothing that moA of the Heathens did preferr before it : but when theyfeemed lo be mod virtuous, heroical, and patient, it was but to be thus elleemed of after theywere dead. Ifyouaskme, Howfara furviving reputation may be re- garded? lanfwer i. So far as thclniereft of God, or his Gofpel, CliUr(h,orCaufe, or the publike good, or the good of our pofterity is concerned in it, and may be promoted by it, tliusfaritis lawful and a duty to value it, defirc it, ard feekit. Vorifwe have throughly fearched our hearts, and can fay unfeignedly that it is God, and his caufe and honour that we principally intend, and defire our own honour but asa Means to his, and therefore defire it no further then it is fuch a means-, then we may jultly defire both the extenfion and furviving of our reputation if we are groundedly perfwaded that its like to conduce to thefe happy ends. As lor example : A.Princc that owns the caufe of God, and makes fuch Laws for the common good as may exceedingly promote it, if they be obferved by pofterity, muA have a great regard to lis pre- sent yl Renownei And ftrfetuated Name tt he denied. 157 fentandfurvivingfame, becaufethe honourof his Laws will ilepend much upon the honour of his name : and if once the peoplevilifiein'w, they will be likely to vilifie and caft off his Laws, to the hurt of Church and Common-wealth, and their own undoing. And even as to the fuccefs of their prefenc government, they (hould be very careful of their fame : fo al- io a Minifter of the Gofpel muft be very careful of his prefent and future reputation. For at prefent, the faving good of his auditors doth much depend upon it. For if they have a bafe efteem of the Paftor, they will be unlikely to give diligent attention to his doftrine, bat difellcem it as they do the fpea- ker, and it is notlikely togo to their hearts : Nor will they feek his advice in the great matters of falvation, and the diffi- cult cafes and dangers that they meet with ^ but to the great hazzard of their fouls will flight the neceffary affiltance of him that is appointed to be t4ieir guide to heaven, and will kt hght by all the Ordinances of God. And therefore the Paftors Reputation is ten thou fand times more beneficial and necertary to the people then to himfelf. For alas it is but their ^oo^thoMghtSMMi'0ords\.\\2ithtxccQiwtX.\\-^ which add little to his happinefs: but itseverlaftinghfe which rAr; may receive, by that Word of God and help from him, which is furthered by his Reputation. And therefore as Minifters fliould be ex- ceeding watchful againit Pride, that they defire not Honour for thcmfeWes •, fo when they are fure that God is their end^ they muft be exceeding careful of their own Reputation, and avoid all occafious and appearances of evil, and purchafe it by all juft means : For though honour be worth little, yet the Caufe of God and the fouls of men are worth much ^ and we muft not be prodigal of our Mafters Talents, and fuchas arc vcryufeful to his fcrvice : Our Reputation is Gods and the Churches due, and to be cheriflied for their ufe. Efpecially thofeMinifters muft be careful of their Reputation, that by Reformation or Publick ufeful writings are capable of profit- ing Pofteriy : and they may defire the furvivirg of their ho- nours, which for it felf n.ight not be defircd : hecaufe their works, and writings, and dodrine arc like to be much blafted by their own defamations, and do little good to any that L 1 come 258 A Rtn^med dtid Perpetuated I^amc to be denied, come after :Nay ihc pi^'cicus truths and c^iufc of God^iii^' be moll dangcrouUy wronged and d fad v ant Aged by it ; . and getfiitba bloc and difhoaour by their di(honour, that any tl)at (hall for^k the prom«tingof it l.creafter may be greatly hindered and diladvantagcd thereby : For it wdl feem cnougli t<-> call o0^ fuch a dodrinc for ever , that by the difhonour of the maintainers it was gncp. difhonourable and rejeded as ani ^rrpr. , A"^ djoubdcfs fome things have been thus made Hercfics, and fo will be long rejeded as He- refies in many parts of the Chriflian world , becaufc ihcy were once -called by that name j and that was.becaufe the Pcr- fon that did own them hadlomefuch diOionour or difadyan- tage:t§ left, his doctrine open to this reproach. And jdiere- fore you may iiere fee what a Potent inArumcnt Reputa- tion is m the Devils hand, to do his work ;, and wlut abun- dance of advantage he, gets by defaming Gods fervants. Prin- cipally by this means did he long keep the world from th.e en- - tertainmentofche Gofpel, the fervancs of Chrift being con- temptible in ihcir eyes, -and the preaching of the crpfs but foolifhnefstothem. By this means did the Phari fees hinder the Jews from believing in Chritl ; And by this means is Hea- the.nifm. Infidelity and Mahometanifm continued in poffeflion of molt of the world to this day. By this means it i§ that Po- pery keeps the common people in thraldom : as the volumi- nous- lyes of Cochlaui^ Bolftciu, and nii^ny orhers concerning Lnthtr^ C^hiu, ZningliHi^ andotln;rof our Ilef(jrmers and V/riters, do'fuily teilihe. And by perfonal reproachej and diflionoursitisthatthcdodrine of the Reformed Divines is made fo odious among the Lutheran'-^ and the like inftances might- be given in. otiier?. If now any weighty Chrilhan Ve- rity ft^ould beaffcrtcd by any/Partor of: the ChuVch , .in 3. . founder and a clearer manner, ,ihqn is commonly known or owned, if theperfon'hat doihir, fhould hut fall under any reproach (which he fnall be fure of if th^ Devil can procure it) its two to one but for his fakCyhis doAririe w^U be ftigma- tized with the name of error, andfohe buryctlfprievcr, till Divine Omnipoiency commands its refurredion. And hence ic.is that there is not one Iniirument that ever God raifeth up tp A R tnoxvned and Per^tuated Nar^ to he dtnied, 2 5: 9 ^jO vindicate any trat-bi or ordinswice y -61- do him any fpfecial feirvice, but Satah raifcchiip tohgnes and pens if not hands and fwords againfl: him, and an Army of reptoachcrs will pre- fently be on the back of him. Now in all fuch cafes as thefc, ic is a great duty for any fervc^nt of Chriil to be very regardful of his Reputation eveil with pofterity :Ior his -good name may much- prornoce the Truth, as , we know the Name of Aufitn^ Calvin ^ and many another doth at this day. And if it be our great duty to ex- teniom ftrvice of God as far as we caji, to all Countries, and to all pofterity, to do them good •, then is it our duty to en- deavour that a good Reputation fhould go along with our la- bours to further the fuccefs, or remove impefluuents. And thus while we are (incerc, and intend all forGdd, we may and murt regard our honour, and yet in fo doing we Deny our felvet^ bccaufe we do it not for our [elves but for God and his Church. 2. And if honour be given into us this way, even as we partake of it our felves^ as a Means to Gods honour, w^ mull: thankfully accept^it, efleem it, andrej'oyce in it. And therefore it is made the matter of many promifes, and fpokeii of in Scripture as A blefling, Prov.22. i. A ^ccd nameiirA- thertobechofeHth€HgreAtricbis~\ and ro. 7. The memory of (he Jtift u hlejfed ; bus the name of the ivickfd /h^Il rct^ Ecclef 7. i . A good name is better then precious ojittmcMtyV!hh many the like. Thus much I have faid to pre\'ent a mif-'application of that wHich toUoweth ;, and to help you fo to underftand'nie ^n this point of Honour, as not to run from extream into extream, and to fin by feeking to avoid fin. ■ ■ ■\ But> alas,, f /?*»](• W of /^-tfj^^Mj^ our Honour for God andtA- wliich in theia^ftillell manner you delird,- tW you^fn^mt't^ hi^ plea fur e, »in^btake iipaiiently-, and!lh-«{xtfe''t\^'o-Vefpe^'; vou iniift here'deny youriclves, ''■^^ i". i ^ii •"- \^A^' * '^"'^'^ " ' [.I 2 ito A Ktnmnti sni Ferfetniied l^gmt so he denkil. ~^ Abov€ all others, thefe forts of pcrfons following arc in danger of this odious Pride, in defiring for themfdves an ci- tended and furviving Name. i. Princes and Sotditr* that have the managerficat of the great affairs of the world •, Fam would they be Renowned to Poilcrity : And hence arc their afpi- rir.g ambitious deilgns. lor this are their Wars and Con- quefls , that they n.ay be famous when they are dead as well as while they live : And thus they make their Noble Conqoefts to be but Murders of the vileft fort, and worfc then any Cut- throats and Robbers by the high way, while they intend them but for themfelves and theirown vain-glory ^ and better migb they feek honour by whoredom^ drunkcnnefs, or theft which are far ftnalkr fins : Whereas if their wars had been un- dertaken for God, and managed according to his Will, they had made them truly honourable and renowne^l. And from this odtous Pride it is ^ that ^hf^iloms Pillars muft be ereded, and Monuments muft be built to perpetuate their names, and tell the world what need they have of means to keep alive their memories, and how dellitute they are of nobler means,when Marbles and Monuments muft be the great preferver$ofth«ir fame. Yea it were well, if i)\\sPridt and felfijhntfs did i oc corrupt the nobleft of their works, and turn them into deadly fins : if ihey did not build their Hofpicals CoUedgesor Churches, and endoAV them with revenues to perpetuate their own Names, rather then to do good. Though the works themfelves are fo good and fb rare, that j would not caft any dilhoqbur upon them , feeing all that can be faid is too little to provoke men to do the like : yet am bound in duty to tell them, that if Self (hould be the End in- ftead of God^ and Pride the caufe infteadof charity Hell would be the Reward infteadof Heaven : fo great a- matter it is to have an honcft heart and right Intentions in the moil excellent and noble works. In fo much that a poor man that kath an ht^rt to build a Colledge or an Hofpital, if he had but Means, (hall b< Rewarded by God as if he had done it, if God were the End, and Charity the Principle ^ when a rich man l)i,2il doth the -mtrk^Ki feff, fhall have but a poor and temporary leward^ iifiifht the Endand Pridi ihc Principle. a.Anothee^ J A Renowned and FerfttuAUd Name to be denied. 261 2. Another fort, that are fpecially in danger of this fm, are, aXi Rich men y who would be the great in the world, and per- petuate their names and memory in their houfes, lands and pofterity : and therefore they would purchafe Towns and Lordftiips that their Houfes may be famous when they are gone. Forit feemsakind of life to them if their Grcatnef* do but live in their pofterity. Pfal. 49. 11,12. [Their in- WturJithoMfhtutbAtthtirhoMftsJhdHcantiiiMeforeper^ 4ifd their dvfeRing places 40 all gtntrdtivts '. thej call i heir Unds after their «3fHft4mes This their wMps their folly -.jtt their pofleritj 4/r- freve i heir flyings 7\ Hence alfo is that oftenration of Efcuche- ons, and Arms, and of Ancient Gentility or Nobility , and much more fuch proud zad/ielfjh vanity. 3 . Another fort that are ih danger of this fin, are, Di-ointi and Ltsrnei men in all Prefe/pont ^who make their Writings but a means to perpetuate their own Names to Pofterity. Tempta- lions to thisfin may be offered to the beft, and too much en- tertainment they may have with our natures, becaufe of the remnants of felfiftincfs and pride. But yet they do not prevail with the fandified fofar as to aim more at their own honour then at Gods.The Labours that in themfelves are excellent and ablefling to the Church, arc loft to him that was the Author of them, if /f^ be the End, and Pride the fountain. And ex- ceeding great need have the godlieft men to watchiheir hearts in this particular • for they are very deceitful, and /ilfi/h»efs will too often interpofe, where nothing but God and publike good is difcerncd. And now becaufe that the fin is very greac and dangerous,, I (hall here annex a few Conrideratiofls,which. by opening the evil of it, may help you to abhorr it.. I. Thelc Proud defires of a great and furvlving Name, d^^ fliew that y OB lamentably overlook the true eternal honour of the Saints. Muft you have Honour ? choofig that which, liethinthe efteemof God.: Muft you be great and glorious ^ why you may be fo, and God would have you be lo- if^'oii' will but know where Ureatnefs and Glory is to be had, even; in that bleffednefs that Chrift hath purchased. lAuil you bavc your grcatnefs and honour perpetuated > why vou may lave chat which, will never have an end {.And when Cod hactt LI 3 fet 262 'A Renowned and Perpetuated Name to be denied. kt before you fuch an endlefs glory, are you looking after a Name among mortal men, ro leave behinayou ontheEarth?^ Do you think ro be faved indeed or not ? U you do,what need likvc youofthcfmoakof mans applaufe, when you are with Gcd^ What unworthy thoughts have you of heaven, if you think when you are there, you (hall have need of mens good^^ thoughts or w-ordson earth ? Hut its a dangerous fign that you ' are indeed unhnelieve"rs;and lay not up your treaFure in heaven, when yoir are' fo carefur to perpetuate your narhes aiid (ha- dcfws here with men. The true relifli of Heavenly honour would put you out of love with this. 2. And do you not plainly fee m your own dtftres the vanUj of all thcfc Earthly tilings, when you are put at Ufl to take up with luch zP^addow, ^\.\'i^ 2. Nothings oa is difHrvivin^nAme ? Is this all that the world can do for you? And do you not fee here the wonderbus deceitfulnefs of the vyorld, and the foolilh- nefs of unfandified men, that they will thus jftick to the world fot very »fl/^M^ / whenthey know that theyfhall have no'morefrom it, they are contriving for a name when they are dead. Wonderful blihdnefs ! that experience, and the approach cfnd thougJits of death, fliould no more open your eyes : furely if this be all that the world will do for you at the latl, you fhould even renounce it and ufe it accordingly at the firft.. , ' 3 . You cannot but know that when you are dead and gone , the'Howwrofthe world is xowre/rowr/, nor canit doyou any good, any further then it relateth to your eternal blclTednefs, and your honour is fcrviceabic to the honour of God. What good will it do you to be magnified by men, when you nei- dicr know nor feel It? What the better is a Tree or Houfe' if ihen commend it? And for your fouls, ifthey bewithGod,' tbey will be far above the praiie of men. ; " 4. Nay as fuch a deHgn is a dangerous fign of your Dam- rration, fo 1 befccch you think, what comfort it will be to your foul in Hell to be extolled and well fpoken of on earth? Will youcal\ away your foiils, to leave a Name of renown behind^ you ? Aiid how unfurablc will fuch Honour be to ^our condi- tion ? furely if you be there acquainted with it , you muff nejds A Eemtvnedand Vtrfetudttd Name t$ be denied, 2 6^ ^jiecds be mor^ tormented, both to remember that you were feeking the fame of the world, inflead of the eternal glory, and toconfider what a miferable wretch it is that men are prailing and magnifying on earth. Ah then you will think with your felves [Little do the foor, inhabitants of the sarth k^'jvmvhAt I am fufferingvfhile they Are extolling me. It the ap- t^plaufe of mortals fuitalfte te a poor tormented foul? Alas that at one and the fame time^ mttt fhonld bt extolling me^ and Divsis tirmenti)«gmt i How little eafe do all their aecUmations aford thii poor dtfir (fed foul 12 How honourable are the names of Alexaxder the Great, and Cafar^ and ylfifiotle here on earth ! but alas what caufe have we to fear that they are lament- ing their mifery, \yhilewe are fpeaking of their glory 1 5. And the finis rfiuch the greater, bccaufc it is not ami/- chofenmeans^ but a. mifiaken end, that your fouls have faitened- on : For it feems youi* very hearfs are fet upon your Honours, and deeply and defperately let upon them, when you dare con- trive the continuation of them when you are dead. Were it not a matter exceeding dear to you,, undoubtedly you durfl not lay fuch a defign for it. 6. And confider whether there be not a. Love of the deadly fin of Pride, and a final impenitency implyed in this ambition of a furviving name. For you lay a defign that is fuppofed to be executed after death. And as if you defired an eternity o^ wickcdnefs, becaufeyour Pride it felf can live nowhere but with your felf, you would have it leave thofe tokens behind it, by which the world may know that you arc proud •, and the effcds of it you would have perpecuated on earth? Ani^ . had not the wo'-/^ enough of your Pride while you were alive? and had not j-ow enough of it ?, I> this your Repentance^ that you would leave the A/onume^jts oi yoiK Pride tmto Ppfteri- ty, as if you were affraid there v^ould be no furviving vvicncfsagainftyou to condemn you? This is a certain trait- Icendency of fin 1 1 he common wicked ones wouldfain die the death of the Righteous, and wilh their laftcnd were liketQ his : Butthefemen would have their Pride to live for ever j and when they therofelves are in another world, they would • have the demonftracioiis of their iniquity lurvive them, 7vAndJ 2^4 ^ Rtncwntddti^ PerfetudtedKame u he denud. 7. And 1 befccih^ou corfdcr what a fearful thing icis to Me in contri\ cd beloved f.n 1 when men have none but a death- bed Repentance, we have miuhcaufc to fear, left it be but fcdr that is the life of their Repentance ; But when they have rot ti-u much^ but are defirous to leave the monuments of their vice to all Generations, from whence then ihalj we fetch our hopes of their forgivenefs? And O what a power hath Pride in that foul, where the thoughts of Death it felf will give no Hop to it , but flill they arc delirous that Pride may over- live them! One would think that the ferious thougnts of a grave, much more of our paflage into another world, ftiould level all fuch thoughts of a lurviving honour, even in an nn- fandified foul I But I nmch fear lell it be infidelity it fclf that is the root of all •, and that men do not foundly believe an ever- laftinglife with God, which makes them defire to have fome- what like an Immortality here on earth. 8. And confider what a filly immortality you defire. The honour can be no greater then the perfons are that honour you, nor no longer. And it is but poor mortals that will mag- nifie your Names, and what can they add to you ? and it will be but a very little while i for it is not long that the world is to continue. 9. Andconfidcr what a wickednefs is here commonly in- cluded. Proud men defire to be thought better then they arc, and fpoken of accordingly •, They limit not mens eftimation to the truth of their deferts. Otherwife if the beftand greatcft of you all were thought no htrer or greater then you are, alas, how far would men be from admirmg you ? what would you be thought but worms and fmncrs ^ and fuch as after all your glory , cannot forbid a crawhng worm to feed upon your face or heart ? and fuch as deferve no lels then hell • and cave m.any a fecrct fin that the world was unacquainted with. Butitisr.ot 2 true, but /<«//# Efietm that the Proud defire; The^' care not how treaty or how good^ or how rrijt and /f ^MRM^thc world and lucceeding ages think them: And thus they defire to c/>;4« mens trntitrftdtTdlrngt^ and to leave a /<•//# hiftory oftbemfelvcsonearth, andtohave*//iwr»^r/wvf and rtpisn untruths^ to magnific raco, whofc fouls, its much to be doubted A R en»wned and Perpetuated Name to he denied, 2 6$ doubted are in hell , or if they be not , mnft needs ab- horr fuch doings. And thus every Proud and y^/^^y?;* man would be difalfe HiflorUn and cheater of the world. 10. Yea, whichisyet the worft of all,/^/;' vfsuUctPitwftefa- crilegiQuflj torob the Lirei of hU honour tven yvhen they are dead. It is an undue honour, which is ftoln from God,which they To much feek for (For were it but fuch as is a ufeful means to his honour, he would not be offended with them) And when the Saints fay [iVor nnto tu Lord^ bttt to thy name give the glory~\ thcfe fmners are not content to rob God of his honour as long as they live , but they would do it even after dcarh. If we had not certainly known the truth of ic, we (hould have thought it an incredible thing, that ever any man fhould corac to that impiety, pride and madnefs, as to defire to be worship- ped as a God when he was dead. Much more, that the moji of the world fhould be fo far dillraded as to do it. And yet fo it hath been, and fo it is in too great a meafure. And truly the wicked and Proud difpofition that is predominant in the hearts of all the unfanAiHed, doth take up no ihorter where ithathbuthopesof fuccefstoaduateit. Not a man of them but would be honoured as Gods when they are dead : Though I know thofc of them that feel not this much in themfelves, will hardly believe it. Confider what an hamous injury this is to God, and to the fouls of men, that you fhould leave your Namesas Idols to the world, to entice fo many thoufand men to fin, and to be a ftanding enemy to the honour of God, by encroaching on his right, and'turning the eye of mens ob" fervation and admiration from him to you. 1 1 . Confider alfo, how that by thefe de fires of earthly ho- nour to your felves, and making this the End of your endea- vours , you corrupt abundance of excellent works (mateH rially confidered) and turn them into mortal fins. If Princes rule and fight for themfelves, I have told you already whac they do : but if this were done for God, it would have ano= ther/orw, and another rn»4ri, as it had another End. What a doicful cafe is it that fuch excellent wo- ks, as alms-deeds, and ads of bounty to Church, or poor, or Commonwealth , in buildings, lands, or any the like works, (hould be all turned Mm inw J 66 A KtndwnU And PerpciiNted Niiw t o be denud. "ittto fin and death, \rj fuch a felfifti vain-glorious intent ? And that their fouU (hould be fuffering for thidfe works that others receive much food by 1 What a fxd cafe is it, that Hiftorians, Lawyers, Phyficians', Vhilofophcrs, Linguilts,and the Protef- forsof all the Sciences, fhould undo themfelvcs lor ever by thofc excellent works that edifie the world! Nay what can be more lamentable to think oF, then that able and learned Di- vines themfelvcs fhould lofe their own fouls in the lludying, and preaching ihofe precious truths , that are faving untO' others •, and that fuch excellent writings as remain a Itanding bkfling to the Church fhould be the Authors mortal fin ! And yet foit is, if the renown and imn.ortaiity of a name on Earth be the End that all this work is done for. 12. Lallly, Coniider chat if Honcur he ^oodf»r jch^ it is better attained by minding jtnr dttiy for the H nour o' Gcd^ und. dtnjing jottr ovrn Honour^ tlicn by leekirg it : For Honour is the Ihadow that Will follow you if you fly from ir, and fly from you if you follow ir. What ChnlUiere faith of Life, is true of H(>nour : He that feekerh and faveth it (haillofc ir, and he tbatlofethit for Chrift Ihall rind it. Thbgrcaceli Honour is to deny our felves, and our own honour, and to do molf for the Honour of God •, and to be contented to be nothing; that God maybe all. lor you have his promifc, that them that honour hmi he will honour , but they that dclpile him: fhall be lightly elleemed.. T Hough 1 have endeavoured by a right limitation and ex— pofition of the foregoing parts ot lelf-denial, to prevent niiflakcs,and give you thofe grounds by which objcdions may beanfwered, yet the ftir that is made in the world about this point, by Papiils and many other mitbkingSeds, dothper- Iwademe to give a morcdiftind Refolution of fonie of the principal doubts that are before us , and therein to fhewyou tr^t fel/'demsl confifleth not m all things that by fomc are pre- tended to be parts of it •, but that there IS a great deal of fin that goes under the name of fSslf-denial among many of. thefe A^rts of xniftaicn perfons. G H A p. \^ ALiyH Q^ whether Self- denUl lie in remuncing Trcfrietj ? 2 67 I C HA P. L L Q. whether Self denid lie in renouncing Propriety ? Qn^^.l.lj/y'Hethir doth felf-denidl require us to rentunct ^^ Prsprtety^and to k»or9 nethittg Mt »ur own(diS the Monks among the Papilbfwear to do, aspartof their Itateof perfedion : and a Book called The w^j to the Sdhhath 0/ ReJ}^ doth teach us.) Anfw. I. That there (hould be no Prefritty in goods, or eftate among men, is contrary to the will oi God , who hath made men his Stewards^ and tnilled feveral perfons with feve- ral ta/f»ts and forhiJiden Jfealit*^ , and commanded men to Uhur that thej may have to g^ive to him that needeth ^ and he that hath thii rear Ids goods and feet h hiskrothtr haveneed^mu^ not (hut uf the bowels oj hii compaffion. It is a (landing duty to give to the poor ■, and we (hall therefore have the poor *ilwajs with tu for this excrcife of our Chanty. And he that hath noihiag^csin give Mothin/, nor ufe it for God. Why did Paul require them to ^ivet>o the diflrefftdSa'mtf^ *>nd mnnta'H tke Afni/irj^ and father for fuch ttfes every firjf day of the weekyii he would have men have nothing to give ? This therefore is a conceit that nceeds nothing but Rcalbn and the reading and belief of Scri- pture to confute it. 2. But as no man is a Frcp«r4r;, or hath any thing of his Own in the ftrid and Abfolute fenfe, becauie all is Gods, and we are but Sttwardi; (o no man may retain his humane analo-, gical propriety, when God calleth him to give it up : No man may retain any thing from Gods Ufe and fervice which he hath a propriety in. We havefo much Propriety as that no man muft rob us •, and fo much as our works ot charity are reward- able, though it be but giving a cup of cold water , which cQuid not be without propriety ^ lor who will reward him * ibat gives that which is none of his own? yea it is made the matter of the laft judgement [_IvfAs hungry , andje fedme -^ J was naktdy4ndjtfloAthed me, &c.] which they could not Mm z hate a 69 Q;^ whether Self- Jenial he in renfwfichg Prtfrietj f have done if they had not liad food and cloathing to beftow So that the denial of ^ropnerj would dellroy all exercife of cha' rity in fuch kinds, and deft roy all focieties and orderly con- verfe and induftry in the world. But yet when God calstorany thing from us, wemuftpre- fently obey,and quit all title to it, and refign it freely and glad- ly to his will. And 3. There muft be fo much vigour of charity , and fenfe of our neighbours wants , as that no man mull ihut up the bowels of compaflion ; but as we niuft love our neighbours as our felves, fo muft we relieve them as afecond felf-^ yea and before our felves, if Gods fervice or honour {hould require it. If wc muft Ujdown cur i%>nfo' the hrttbrcn^ much more our eftates. So that L(v*lli»g Commttmij is abo- minable-, but Charitdhle Ccmntuuitj isa Chriftian duty,and the great Charader of fmcerc Love toChrift in his members. And therefore in the Primitive Church there was no forbidding of Propriety-^ but there was i.A refignation of all to God, to fignifie that they were contented to forfake ali for him, and did prefer C hrift and the Kingdom of God before all; and 2.There was fo great vigor of true Charity, as that all men voluntarily fupplied the wants of the Church and poor, and voluntarily made all things as common, that is, Common bj volttnturj CommMnieation for nfe, though not commom in primary tit It : And fo no man took any thing as his Own, when God, and his Churches, and his Brethrcns wants did call for it. O thac wc had more of that Chriftian Love that fhcu!dcaufeaCW#- tAble CcmmMnity which is the true Mean bctwced the Monkifh Covtmunity, and the fetfifb ttnacious propriety 1 Levelling hath not deftroyed one foul for ten thoufand that an inordinate love of Propriety hath deftroyed. - Chat. m — m -^— — ______^ Q^Whether it lie in renouncing LMdrriage f 260 C H A p. L I L Q^ whether it lie in renouncing Marriage f Q^ik.Z.ipyHetherStlf-dcnialconftfiiHtktforfweMring or re- *^ ifinncing tf MarrUgCy or the HMtural nfe efit hj thofe thst 4re marryed f ^nfvf. To forbid MArriAft fimply,is called by the holy Ghoft 4 do^rine of Devils, i Tim. 4. 1 , 3 . and was one of the hercfies that the Apoftles were called out to encounter in their own daies.But yet a Married ftate doth ordinarily (not always) call men off from that free attendance on the fervice of God without diftraftion which is very dcfirable: And therefore thofe that are capable.of doing God any notable fervice, which Mar- riage is like to hinder them from, (hou'.d avoid it, if they can without a greater evil. And therefore the Church did think it for many ages, fo fit for Minifters to be fingle, that they might have the lefs of worldly affairs and cares to call them off from the work of God, and their carnal relations might not hinder them from more publike duties or charitable works. The Papifts therefore miftakingly take the Vow of C^aflity to be an entering into a flate of PerfeAion, and fmfully condemn the Marriage of Priefts : when the Apoftle exprefly faith \_A Bipjof mn(i he hUmtleJi , the HmbArtd of one fVife-^htiving his children in /Mbje6licn^ i Tim. 3 . 24. And fo of Deaco^ns vcrf. 12. And others run into the other extream. But the true Mean is this: 1. Ordinarily Marriage is more ^»/?r/»4/aremuchditrerent-, youmay havea Wronger Natural LoveiOdiVi ungodly cloil^^ then to a Godly jiranger ^ but yoa mull have a fpiritual Love to that Gcdlj firanger^ more then to yourc^j/^;, And zhsii fpiritual Love nmi\ be (at lealtas to the Rational and Eltimative part) much greater then the other Niarj(r^ that as to the kjnd of Love, we ihould love both iOU^^tev^s? and neighbours as mtans to God^ and tor the intereit of God • • andinthat refpeft there is an eqiialiry : we mufl appretiativh'^ oreftimativelyiove a better and more ferviccable man that bath more of Gods Spirit in him, ahve our felvcs : and an equal perfon equally with our felves, with this Rational I.oVe,. which intendeth all for God. 5. But N>aiM^»l Love whkh is- put into man for felf-prefervation will/ be' Wronger to felf thehto another, anH allowcth us c^tteris paribus 10 preferr,; and firft, preferve and provide for our felves. And in this-* regard, our. neighbour muft be loved but as z.fenndf€if^ or next; ourfelv.es. 4. But this Natural Love in the exercifeof-it, a'c' leaft in.impcrate ads, is to be fubfervi^Kt 10 our Ratio*tat fpiri- ' tual Love, andtobeovermaftered by ir. And therefore it is t-liat Rs Reafen teacheth an Heathen to preferr his Couhtrij be-' fore his /alli6n$,'but the diforder ofthem thatisfmful, or the fruit of Hn. z'.- We arc commanded to exercife all the Affe^ions or Paflions for God, and on other futable objeds. Wemuft Z,c»wGod with all the heart, and foul, and might, which is not without affecti- on or or p.iiiion. We mull Love his fervants, his Church, his Word, his waycs : Wemuft/f4r hir^i' above thtrii that can kill us : we mult httnitr andthirfk after his rightcoiifnels, -and ^ant after him as the Hart doth after the Wacer-broo'ks : We muft be angry and fm not. A z^tai for God is the life of our Graces : we mull <«/b»47J ^^ zealoys in agcod matter -^ fer-vtnt in Spirit ^ fervingthe Lord, We muft h Ate, evil, ihdi forroicfotit^ When we are guilty, and grieve un^er fhe len;feof our mifcarriag'^s, and Gods difpleafure. And ail thefe Ccxpredy cpmi^afided in the Word) a.VQho\Y AfeBi&njorTuJfions of the foul. 3 . Yea it is the Work of the Holy Ghoft to fandtfic a-ll thefe Paflions that they may beufed for God;, and they are called by the names of the feveral graces of the Spirit. , And it is not Pafji«nyb\itdiforderedPaffionth2Li mxiUhtdQnkdL Chap* k ■ — ;— ■ ' ■ . — — — Chap. L X< Q^Howfdr muji we denj fiur own Redftn ^ ... ,i^,, o'^, ■^^ j^ttfvf. 1. We mufl ViOi he uMreaftnalfle, nor hveunrtaftnablj^ nox helieveunredfon^bly^nox love, or chooft^ or lee out any affedion unreafonably. We are commanded to be ready to gjve a rettfon .sf onr hopes. It is ouV Rational faculty thatprovetbus4Tien,andi$ eiTential to us -.And without it wc can neither underftand the. th;ngsof God or man ; For how (houid we undcrftand without an uridcrftanding ? ButyctReaionmuft thus far be denied. 1. We mu ft not tbinJc highlyer of our Reafon then it dcferves either in it felf, or as compared to others. 2. We mull not fatisiie its curiolity in prying into unreiealed things. 3 • Nor.mult we fatisfie or fuf- fcrjts prefumption, in judging our Brethren, oi^ cenfuring mens hearts or wayes uncharitably. 4. Nor muft we endure ittorifeupagainit the Word or wayes of God, or contra- dict or quarrel with Divine Revelations, though we cannot fee the particular Evidence or Reafon of E^^th Trijtb, nor re- concile them toother in bur apprehenfions. Though we may ' not take any thing to be the Word of God without Reafon ; yctwhcnwchaveRcafontotakeitto be his Word, we mufl believe and fubmit to all that is in it, without any more Rea- fon for our belief. Por the Formal Reafon of our belief, is, b^caufc ^od is true that did reveal this Word : And we have ihcgrcateft ?.eafon jn the world to believe all that he re- vcaleth. Chap CL M**? ^^ ^^ content with dffliSfiins, permitted ft tt^ &c f 281 Chap. LX I. Q. Mttjl rve be content with affi^hns^permitted ftn^Scc f Queft. II. jV Self-^enUlreejuire Ms to Content our fouls in the ■^ Wilt of God, then whither mufi we he content with his affliclions^ or permifiion «/ ftn^ or the Churches fftfferings ^ and I. How will this fiand with our due fenfe of Gods difpltafure and chafiifemints, 2. And with our Prajing againft them. 3 , And our ufe of means for their removal ? Anfw. I. The mU of God is one thing , and the Hurt which he willech'us is another : and the Gtod End for which he wilieth it, is a third. The affliding VV*// of God is good, andmuft be Loved as good : and the End and Benefit of Challifcment is ^ good and muft be loved : But the hurt as hurt mud not be Lo- ved. It is not Gods Will th^i we muft refift, or feek to change j nor yet is it the End or Benefit of the chaflifement • but only thQ hurt, which our folly hath made a fuitablc means. And we may not feek to remove thi-s hurt, till iheeff^e^ihe procured, or on terms that may confift with the End of it. And this is not againft the Will of God, that when the good is attained, the Afflidion be removed. 2. And you mull: diftinguifh between his P leafed, and Di- fpleafedfVill : Lis complacency and acceptance, and his Difpla- cencyandRejcdingWiU. Every ad of Gods Will muit be approved and loved as Good in God ^ but it is not every one that we may Reft and Rejoyce in as Good to us, and as our felicity. We muft be grieved for Gods Difpleafure, and yet Love even that holy will that is difpleafed vvith us^ and we muft be fenftble of Gods judgements, and yet Love the Will that doth inflid them. But it is only the Love of God and Pleafstre of his JVUltons, that can bathe Re/} and felicitj of our iouls. 3 . Some ads of Gods Will are about the Means, and have a tendency to a further end -, and fome are about the End it felf. His Commanding will we muft Love dnd obtj : his forbidding Will Go muft a Sz Q:^ Maj Cidkfnallf Live J as our F elicit j dnd Fortion ? muft have the fame affeftions : his tkrtatr.itig Willvitn^u^ lovt and fear • his RcvtAraing WiU wcmuft Lcve and Htjoyce in : His /«// Aeciftivg yvdl^ ihat i?, hit Lcve audCcm^Ucer.cj \wws^ we mull Rtfi and Dctygh enr fouls in [or ivtr. And thus wc muft comply wic h [he Will of God. Chap. L X I I. •Qi Md-j God befinalij Loved as cur Felicity arJ Portion ? Qiicft. 12. T/'O V till Hs that rrefpujl fdk^ cur filvcs but at -* Means to God : Hotv thtn muj ve makr our jalva- tioiacMr £nd:^ cr defire the frwticn of G''d ^ when fruitioft is for Cftr/ehes^ offomevbat that rmj makf ff ^*^PP^ ? Doth ht rtot de- firtCcdaiaMeansforhimfe/f as the £>d^ that deftretb kirn as his Portion^ Treafhre, Btfn^e, and Felicity f Anffp. There are fuch abundance of abilrufe philoA fopi ica! Controverfies de anitna (ir fine that Hand here in the way , that Imuftonly decide this briefly and imperfedly for vulgar capa- cities. Schoolmen and other Fhilofophers arenotfo m.ichas agreed what afina/ faftfe is. Eut this much briefly may give fome degree of fatisfadion to the Moderate, i. No fleftily Profits, Pleafures, or Honours mull be made our End. This weare agreed on. 2.ThelIltimateEnd of all the Saints, isan End that is fuitable to the Nature of Love : and that is, per- fedlyt© Love God, and Pleafe him, andfcrve him, and to be perfedly beloved of him, and behold his glory. So that it is not an End of ft If- lovt J or Love of Concufifccnce^or for our Com.modity only , but it is the End of the Love of friend/hip : Now all Live of friend/hip doth take in both the partj Lovin^^ JUidthe party btloved'mio the End : For the End is a p.^rffl V' nion of both^ according to their capacities. And it being fn- ttntioamJMtis, the End ofL^ve, hod\ God and our fehes mufl be cpmprejiended in it, as the parties to be united -^ andfo it isjt>pth/<»r i»»w , and for QHrf^lvti, 3. But May 9od h,e finally Loved as our T (licit') And Tmisn ? 2 85 3 . But yet though hoth p4rties as ptnited be comprized in the :Ertd, iti«not ff«rf///,but with great ineejttality. Por i.God being Inpniie Goodncfs it ft If ^mn^ Appreciative ineftimation and affedion, be preferred exceedingly before our fdves ^ lo that indefinng this^''cj[pce. 3. And the Reafor.s of this his choice are thefe two conjui.d ;, i . Betaufe the fouls of fo ma- ny thoufands is in impartial Reafon more to be valued then the foul of one ;, 2. And Principally bccaufe by the converfion awi falvation of a whole Nation God maybe more honoured and ferved then by one. And note farther, i . That this is not fet as a mark for every Chriftian to try the truihof his Love by : 2. But yet no doubt but it is a duty and degree of Grace that every one fliould aim at. For I. We feeamongHeathens thatnature it fcif teach- eth them that a man (hould lay down his life for his Countrey ^ becaufe a Countrey is better then a man . And proportionably, Reafon tels us that the falvation of a Countrey being a greater good then of any one, it fhould be more preferred : And Self- love goeth againft plain Reafon when it contradideth this. What mans Reafon doth not tell him that it were better ht fltettlddie^ then the world fi^euld bedefirojed^ or the Sun tnrned into darknefs-,yca or that one Church or Countrey perifh. And fo of falvation. 2. And it is agreeable to the nature of Love to defire that moft that moll Pleafeth him whom we Love : and therefore to dcfirc rather that God may have multitudes then one, and be ferved and Praifed by them. So much about the Matter of felf- dcnial. III. I Mfitives : I . Selfi/hnefs thegranti Id»latrj of the worU, 285 ni.T Have finifhed the two firft things which I promifed you JL under theufe of Exhortation, t/i*. the rr/Wof your /^//-f/^- w4/,and the particulars in which it conlirteth,.ind murt be e\er- cifcd, & there 1 have (hewed you i. In what refpeAs /e/fmuit be denied, 2. What th^i fe/fiJhMefj is that muft be denied,as to the inward Difpofition ^ and 3 . What is thatobjedive felf-intnefl that muft be denied, which confifteth info many Particulars that I cannot undertake to enumerate all • but 1 have menti- oned twenty Particulars under the general head of of PUa- fure , and ten under the general Head Honour , and have referred you to another Treatife for that which confiiteth in worldly fronts. And now I come to the third part of my work, which is to (hew you a little more fully the Greatnefs of the fin oi ftlfijhnefi^ and give you tliencefuch moving rea- fons as may conduce to the cure of it : which are thefe that follow. Chap, LXIII. Motives : i. Selffhn([sthegrAndldolatrfofthewerU, I. OElfipjnefs ii the £r4nd IdoUtry of the yf or Id, a»dfeifthe ^•tfor Ids Idol, aslhave told you before. It ufurpeth the Placeof God himlelf in mens Judgements, wills, affedions and endeavours. It was the work of the ten Difcoveries in the Beginning of the Book to denoonftrate this:and therefore I (hall fay but little more. But felf-denial deftroyech the worlds great Idol, and giveth God his own again. The felfifh lean moftto their own underflandings : but ihe felfder,jtn^ tvud the Wifdom of God. The /> //lyl are careful principally tor themfelves, and their own felicity, even a terrene and carnal kind of felicity: But the felf-denjing are principally careful how they may Pleafe and Honour God , and promote the welfare of his Church , and in this way attain the fpiritual Oo 3 ever- 285 Motives : i . ^elffhnefs thegrsnd idolatry of the ivorld. eve lafting felicity of the Saincs. The ftlfijh niuft have their own humors pleafed , and their own wills actom- plifhed, and their own delires granted : Rut the felj-dt- njiitg do Hay their own carnal wils , defires, and conceit;, and lay them dead at the feet of Chnft, that his will alone may be exalted. The felfifh would have a!l men Love tl'.cm, admire them, and commend them. Em ih^ /el f-deny- ing would have all men to Love , Admire, and Gloririe the Lord, above himfelf and all the world. The felfifh can bear with Gods enemies, but not with their Otfn : anci they can fuf- fer men to wrong God, and fin agamft him, more patiently then they tan fiitfcr them to wrong thcmfelves. But it is con- trary with the/f//-/^/?' would bein his own hands, at his own difpofe and government • and the ftlf-din)ing would be in the hands of God, and at his difpofe and Government. And doubtlefs, the very ftate of mans Apoftacy did lie in turning from God to/f//, and to the creature for [elf: fo that henowftudyeth, anduferh, and loveth the Creature but for himfelf: And fo he would have himfelf, and alias far out of the hands of God in his own, as poilibly he can. I gave you my thoughts in the beginning, that this was the meaning of mans knowing Good and Evitby the fall : And fince I wrote that, 1 meet with the fame Expoiition in Damafcene ^do Ortho- dox^ fid: /i. 1 1 . f. 1 1 . p. (miyi) 113- part of whofe words I fliall lieretranilate {\n the rHidft of Paradife, God planted the Tree of Life, and the Tree of Knowledge : And the Tree of Knowledge was fur the tryal, and proof and the excrcife of Motives : i, Se/fi/h^efs the grand Uolatrj of tie pmld, 287 of mans obedience and difobedience. And therefore it is cal led the Tree of Knowledge of good and evil: Or becaufc ic gave man a power to KrowiusOwn Nature ;, which inceed to the perre(fl is good, but to the infirm is evil j and co thfiii that are yet prone to concupiftence, as ihorg meats to the weak and thofe that need milk. 1 or the Lord that created us, would not have us careful and troubled about many things, nor to become Contrivers and providers for our own lives: into which ic was that Adam fell, hor when he had eaten, he knew that he was naked, and made himfelf an apron of rig- leaves to cover his nakednefs. But before,both Ad-im and Eve were naked and not a(hamed. And (Jod would have had us infenfible o^ (or not to fuffer by) fuch things : Vor this is but an infenhbility or impaffibility. But we had One work only to do without vexation and care, which is the work of An' gels, unweariedly and continually to praife our Creator, and to delight in the contemplation of him, and to caft all our care on him, as lie taught us by the Prophet Divii^ faying Call: thy care on the Lord, and he fhall nounlli thee, and the Lord taught his own Difciples in the Gofpel, Take no care what you (hall eat, nor wherewith you (hall l>r cloarhed •, and again. Seek the hrftthe Kingdom of God and his Rightcouf- nefs, and thefe things fluU be added to you- and to Munha-. Murtha^ thou art careful and troubled about many things, but one thing 19 needful: A^farj hath chofen the bell part which Ihallnot betaken from her -^ ^ihatis,to fit at his feet, and hear his word • and this is the tree of Life - ] So far DamafctMe , who you fee dnverh at the fame ^Qnie^ though-ic be not clear- ly and tully espreft by him. And as man by his Tall, defired to know what was good and evil for himfelf, that is, to his own Nanire, for his daily provifion and faiecy , that he might be able to choofe for himfelf, and not trull himfelf wholly on the Provifion of God ^ fo accordingly God in Judgement hath given him over to him- felf according to his defire, of which moreanon. And accordingly ow Reftauracion from this lapfed ftate, confilletU in retiring from our felves to God ^ and giving up to him again chofe rainds> thofe clwughts, tlwfe wils, thofe afi- 2 88 Entwj to all Moralitj : Faith : Prajcr : obcdienct. affect;ons that have been all this while detained from him, and mit-.mployed by/ir//-, Down then with this Idol and fet up Ood. D idL-^Qw make ^o\xr [elves f or rr^f^w your felves ? or do you fultain your felves, or are you fufficient for your felves ? Lee him that doth all this for you be acknowledged to have the only Title to you •, And confider what an odious crime it is for fuch worms to exalt themfelves as Gods, and fo deny the Lord to be their God. Chap. L X I V. Bnemj to all Morality : Faith : Prayer : obedience, 2. \ >1 ^rcover, this.?^// is the £■«;»?;» as of God himfclf,fo J.VjLalfoof all the frame ef Morality '.Of Every Article of your Belief ^ and Every Petitienin the Lords Prayer^ and of every one of the ten Commaftdments^ and of the whole fVordofCod. I. For your Belief, itadvancethyour ownReafonagainlUc, as to the truth of ic : fo that you cannot difcern thefe things of God, becaufe they are fpiritually difcerned. Itfhutteth up your underftandings againlt the Meaning of it ^ fo that when you know the Grammatical fenfe of the words , you know not half the meaningyet for all that. The words are written to fignihe the fpiritual apprehenjjtns and afftWtons which the holy inditers had of the matter lignih'cd by them ^ And till you come by the help of thofe words to have the fameim- prefj upon your fouls ^ the fame afprehenfiens and afeEiians which the inaiters had, and intended to exprefs by them, you have not theperfedunderllanding of the Scriptures ^ And there- tore whdeyou are vfhellj without their fpiritual %yipprehenfions and JfUlions, you do not fo much ^sfincerely or trttly under- lland them ;, however yoo may be able to fpeak as good Gram- marians, and true Expoluors in the explaining of them to others. And alfo felji(hnefs in the Will doth make you dilrelilh the Dodrine which you fhould believe, becaufe that bc.ng Practical, cither the Dodrine, oi/ its confcqucncc , or the Enemy t$ all Mfraltfy : Faith : Prayer : Obedience, 289 thePradice thacicputsyouonis againft your carnal fclf and intereft. ^ 2. And for Prayer, Imight eafily (hew you, that/*// con- tradideth all the parts of it. You (hould firft Pray that the Name of Godwaj be Hailoweei^ making his Glory the End of your dcfires : But felf mult be its Own EnJ^ and feek the Ho- nour of tts Own 2{jme^ and Icfs regardeth xh^ Hallowing of You muft pray that the Kingdom of Qod^nitt) c«»ie :'BAt this Ivingdom trcadeth down /f// as an enemy, and therefore no marvel if/f// be unwilling of it. Would you be depofed, and fubjeAed CO a fpiricual government, and do nothing nor have nothing but at the pleafure of C.hriH? The P.eicn of /J/ is contrary to his reign. ♦.You mull: pray that the Will of God may he dne. But ftlf hath a Will that is contrary to Gods Will ;, arid every carnal man would be a Lawgiver to himfelf, and unto others, and had rather have his Own will done, then Gods. Or clfe whence come all the fins of your lives, which are nothing but thedo- uig of your own wils, and the not doing the Will of God 1 You miiii\^vsiy each day for jour daiy hread^ as children that- live not on their own provilion, but on their Fathers love and bounty, and have their addrefs to him for all that ihey want, de firing but fuch luppUesas are neceffary or ufefuUto them for his fervice. But Self delireth more i\\QVidaily hread^ and de- iireth it not fo much to ftrengthen you for Gods fervice, as to delight and gratiiie the flefti •, and had rather have its i^ock in- its own poflteilion, then dajly to fetch it as youufeit from God. : , . » You muft Pray daily fer the forgiveneffe of jour fins, as people that are grieved for them, and weary of them, and hate ~hem, and are fenfible of the want and worth of pardon, and of the abundant Grace of Chnft that purchafed it, and the preciouf- nefs of the Gofpcl-promifes that conveigh it, and of your own UnworthinelS by reafon of this (in. But Self is not ealily fo far abafed as to be heavy-laden, and iick of fin •, nor is it eafi- ly drawn to value Grace, or feel how much you are wnHvorthy of it, or need it ■, nor ealily driven to renouuee all fufiTciebcy p p and IL 19© Bfumj U dS Marditj • FASih : PrApr : Obt dunce. andcor.ceicsof aRighteoufnefsof yourown, and wholly to CO out of yc'ur felves to Clirift for lite : 5r//^ cannot fpare iin : 5)i:iti9iisdailingandpl«y-fcilow, its food, its recreation and ks life. You mud daily pray to be faved from tewftatiort^ and dtiive- rid from Evil -^ even the Evil of (m, as W/as 0/ puniftiment. But/«/; doth Love the fin, and therefore cannot long to be delivered from it, and [hcrefore Loveth the temptation that Icadeth to it, and indeed is a continual tempter to it felf. Would the Covetous worldling be celi vered from his worldli- nefs? Would the Ambitious Proud perfon be delivered from his Pride or Honours? Or the fenfual perfon from his fenfual delights? No, they do not Love the Preacher or people that are againft them in thefc ways : r.or the holy felf-drnial that is contrary to them :, nor the*"cripture that condemneth theai . nor indeed the Lord himfelf that forbids them, and is the au- thor of all thefc Laws and holy ways which they abhorr. So that you fee how ftlf is an enemy to every Petition in the Lords Prayer. 3. And it isa violation of all ihc ten Commandments. The firft and fecond it is moft diredly againfl,and is the very thing forbidden in them rand all the reft it is againft confequentially, and is the virtual breach of them, as difpofing and drawing the foul thereunto. The two Tables have two Great Commands, which are the fumof the whole Law, and all the oihcr Commandments are confequents or particulars from thefe. The fume of thefirft Table is [Tkoujialt Love the Lord thy (jcd viih all thy hearf\ or ^ahvedlfj This is ihe fir ji Commandment \ Th^u/halt have none •ther Godihtfore me"^ which is put firft as being the Fhndamen- tal Lmw^ QOn\mAn^\ngi Mb]e^ioHit felf 10 ih^foveraign P^wer of God, which neceflarily g©es before all a^ual obedience to par- ticular precepts. But/r//isdircdly againft this, and fets up inan as a God to himfelf: And all the unfandified Love them- felves better then God, and therefore cannot Love him above alL And therefore neither fecond, third or fourth command can be finccrcly kept by fuch : For when/f//is fee up ,and God dt^ En€mj to all MifrnUtj : Faith : Prayer ? oMknce, ip i denied^ in ftead of the right worlhipping of God, they are worftiipping chemfelves, or fuiting Gods worfliip to the con- ceit and will of/r//. Inikad of the Reverent ufeof his name, they ai^efetting up their own names, and will venture on the grofTelt abufe of Gods name, rather then feifihaW fuffer or be eroded. And inftead of hallowing the Lords day, they de- vote both that and every day to themfelvcs. The Sum of the fecond Table is, 7'hoft fhult love thj migh' hour Of thj felf^ and this is the meaning of the tenth Com- mandment, which forbiddeth us to covet any thing from him to our felves ; that is, that we fet not up felfznd its intereft againft our neighbour and his good;, and be not like a bruifcd or in- flamed part of the body, that drawcth the blood or humors to it felf, or like a Wen or other Tumor, that is fucking from the body for its own nutrition : fo that it is but plainly this £Se notfelfifh^ or d^d^ing^ or de firing an;f thing to thjfelf^ vfbich u not thj due, but Ifelongeth to anotitr : but let Love run by even proportions^ between thy neig hbonr and thj felf ^ in order to God and the fttblike good7\ And this Commandment brings up the rear, that it may fummarily comprehend and gather up all other particulars that be not inftanced in, in the foregoing Com* mandments. Now fel^fhnefs being the very fin that is here forbidden, I need to fay no more to tell you that felf is the breaker of this Law. Next to this fummary concluding Precept, the greateft iit the fecond Table (if not one of the firft) is the fifth Com- mandment , which requireth the prefcrvation of Relations and Societies, and the duties of thofe Relations, cfpecially of inferiors tofuperiorsforthe Honour of God and the Com- mon good. And this is fet before the reft, becaufe the publike good is to be preferred to the perfonal good of any :, and Ma- giftrates and Superiors being Gods Officers, and for the pub- like good, are to be preferred before rhe fubjeds . But what an enemy fe/(ifi>nefs is to th;s Commandment, lintendanon to (hew you diftindly, and therefore now oafs ic by. And for the following Commandments, who ever murder- ed another but out of fome inordinate refped to himfelf,ei[:her to remove that other out of the way of his felii/b Mndr, or to be Pp 2 re- 2gi Bntmj to dU Mfiral/tj : Fmb : TrApr : Obedicnccy, revenged on him for depriving /f// of profit, or honour, or fomethjng that it would have had, or in fonic way or other to attain your Own Ends by anothers blood ? And what is it but the fatisfadtion of your Own filthy luHs, that caufcdi Adultery and all untlcannefs ? And what is it but the fnrnifhingand providing for / is all fin andvillany againftCod and man, comprized in pne word. And therefore you need not ask me, which Commandment it if? that doth forbid it •• Vor it is forbidden in every one of the ten Commandments, 1 he hrlt condcmneth feJf as it is tlie Idol fct up, and Loved, trufted, and fervcd before God: the. fecond condemneth it as the Enemy of his worfhip •, and the third condemneth it as the Prophaner of his Name.-,, and. the fourth, as the Prophaner of his Hallowed time : The /econd Table in the tenth Commandment condemneth/f//as it is the Tumor and gulf that is contrary to the Love of our neighbour, and would draw all to it felf. The fifth Commandjnent con- demneth it as the Enemy of AiKhority and focieiy : the fixth, as the Enemy to our Neighbors life -, the feventh, eighth, and ninth condemn it as the enemy to our neighbours chajiity , Eflatcs, and Caufe, or Name. So that if you fee any mifchief done in Pcrfons, Families, TownSjCountries, Courts, Armies, or anywhere in the world, you need not fend out Hue and Cry to rind out and apprehend the a(Jtor : It is fe/fi/hnefs that is the author of all. If th^ poor, beoppreffedby iherich,and their lives made alniofl like the life, of a labouring Ox or Horfe, till the Cry of the opprefTed reach- to heaven, who is it that doth all this but /f/r? The Land-i lords and rich men mult Rule and be fervedby them. I war- rant you they would not do thus by themfelves. If the poor be difcontented and murmur at their condition, awdilealfrom others, who is it tliacisthe caufc of this but /df ? If anther wxre in poverty, they would not murmur nor, ^alfor him* Bnempt all Morality : Faith : Prajer : obedience, 293 Itis/f//jy^»^y>thac blemifheth Judges, and Juftices and "Of- ficers with the Ikinsof partialicy, avarice aud injuftice : Ic is this that difturbeth the peace of nations^ that will not let Princes Rule for God , and confequently overthrows their thrones : that will not let fubjeds Obey them in the Lord, bur lets in wars and mifcries upon them : that fees the Nations to- gether by the ears, and fo continued! them : yea it is felt that will not let neighbours live together in Peace : that provoketh people to difobey their Teachers, andTeachers to be man-plea- fers, and negled the people :, that will not let Mailers and Servants , Parents and Children , Husband and Wife , live peaceably and lovingly one with other -^ It is the common make-bate andtroubler of the world. Nay it is /if// that caufenh moft of the new opinions and prad hs in Religion: that fees up Popery, and moft other feds- and caufeth the Paftors to contend for fuperiority to the trou- bling of the Church after all the plain prohibitions of Chrift. In a word, felrtfhnefs is the grand enemy of God and man - the Difeafe of Depraved lapfed nature : the very heart of Ori- ginal fin, and the old man ^ the root of all the Iniquity in the world .-the breach of every Commandment of the Law • the cnerhy of every Article of faith, and every Peution in the' Lords Prayer ^ and by that time we have added the reft of its deformity, you will fee whether it be not the very Image of " the Devit , as the Love of God and our neighbour which is its contrary, is the image of God. But now on the contrary fide Self-denial complyeth with all Divine Revelations, anddifpofeth the foul to all holy Re- quefls, and to the obfervarion of every Command of God. It humbly ftoopeth to the mylleries of Faith, which others proudlyquarrel with in the dark. It makes a man fay, what am I that IfjouUfet mj vpit againfl the Lo^d^ and make my Rea- fin the Touch- fione of his truth, and tirink^ to Comprehend his JHdgtments that Areincomprehenftble ! It caufeth a man to fit as a little child, at the- feet of Chrill to learn his will, and fay, Speak^Lord.ferthj fervAHt heareth. It filenceth the carpingsof an unfatisfied undcrllanding, and limitcth the enquiries of at bufie, pryingyprcfumptuous wit ^ and fubdueth the contra- Pp. 3. didions^ 2 94 Bntntj l# sU Morjkhtj : Fmh : Prdjer : obcditnct. diftionsof flefti and blood : It cafleth off that Pride and fclf- conceitedncfs thathindrcth others from believing. Jn prayeritbringeth an emptied foul, that is not flopped up againrt the grace and bleflings of God-, It laycthus low in a receiving poilure: It cmptieth us of our felves, that we H.ay be filled with God : It hath nothing to fay againft any one of thofe Requelh which Chrill hath put into our mouths, but fu'bfcribcth to them all. It is the highelt ambition, the great- eltdelireof a felf-denying foul, that Gods name maybchal- lewcdaud honoured, what ever become of his own Name or honour ^ and that the -Kingdom of God may flourilh, in which he delireth to bea fubjed ;, and that the will of God may be done, and the will of himfelf and all the world contormed and fubjeded to it : And fo of the reit of the Petitions. Self- denial is ^^i/ the life of prayer. And it IS a dutiful ©bfervcr of all the Commandments. It giveth up our Love to God as his Own , and confequcntly worfhippethhim in Love , and Reverenceth his name, and obferveth his time, and indeed is wholly devoted to him. And it giveth our neighbour that part of our Love which bclongeth to him-, and therefore will ROt difhonour fuperiors, or en- croach upon the poffeffions of others, or injure them for his own ends. And indeed what (hould draw a felf-denying man to fin, (were he but perfed in felf-denial) .^ when thepoifeis taken off, the wheels all l\and ftill : Self-denial doth fruftrate Temp- tations, and leave them little to work upon. What fliould move a fclf-deny ing man to be Proud, or covetous, or injuri- ous to others? no man doth evil, but as it feemeth good, and for fome good that he imagineih it will do him : And this feeminggoodisto carnal felt : And therefore a felf-denying man hatli taken off the byafs of fin, and turned out the de- ceiver, and when Satan comes he hath litle in him to make ad- vantage of. O how eafily make you take (in out of the hands oiiht felf-denying^ and make them caft it away with lamentati- on, when other men will hold it as faft as their lives! () try this fpccdy way of Mortification. Would you butdeftroy this Urigintl breeding fin, you would deftroy all. All the fms of Contrary to the State $f Hdinefs 4ni Happittefs, 295 of yotir lives are the fruics of y oux fel^^fhuefs • Kill them at the heart and root,if you would go cheneareft way to work.What abundance of fin doth felf-denial kill at once? Indeed it is the fumof mortification. And therefore be fure that you deny your felves. Chap. L X V. Cetttrdrj to the State of Holinefs ani Hdppinefs. J . \J[ Oreover, "^eljijhntfs u contrary to the State of Belinefj XVX ^ftd Happtnefj : c mtrary to every grace ^ and contrary ta the life of Glory, for it is the ufe of all grace to recover the iou\ from feifijhnefj to God : that God may be Loved , and Self-love may be overcome : that God may be trufted , and pleafed, and his fervice may be our care and bufinefs, wl)eh belore our care was to Pleale our felves. And the very /cAm/ of the foul confiflcch in a doling and communion with God. The foul that will be happy, mult be confcious oi felf-infu^ciency^ and muft go out of it felf, and feek after life in God •, It mufl forfake it felf, and apply it felftohira. Men lofe their labour till they deny themfelves, by going to a broken empty ciftern, and forfakmg the foun- tain of hving waters. The nearer men are to God, and the more fully they are conformed to him, and clofe with him, and know him, and love him, the happyer they are. Glory it (elf is but the nearelt and fuileft intuition and fruition of God: And he that hath moll of him here in his ioul, and in the crea- tures, providences, and ordinances, is the happiell man on Earth, and likeft to the glorified. And there is no approach to God but by departing from c.;mal felf. 1 know leif-feeking men do think of finding moil: peace and comfort in that way: but they are alway deceived of their hopes : It is felf-deniai that is the way to peace and comfort. While we reft on our ftlves., or are taken up with anxious caringfo-our l^,ve^-, we are but toft up and down as on a tempelluous fea, and are iec\- ing 2^6 Centrdrj to the State ef Holinefs and Happhefs. ing Reit but never find it : but when we retire from our lelves toC7od, we are prefcntly at the harbour and find that Peace which before we foughi in vain. I confels, in the too-little ex- perience that I have my felt of the way of peace and quiet to the foul, Imuik needs fay , there is none to this: '1 here is none but this. Never can I ftep out, hui^fejf meciswirh fomcwhat that is vexatious and difpleafing to it-. Thu bulinefs ^ocs crofs, and that bufu^cfs is troublefome : this perfon is troublefom, and that perfon is abufive and injurious : Oneisfalfe and treachaous, or flanderous , and another is imprudent, and weak, and burdenlom : what between the baits of profperity, and the troubles of afflidion, the.per- verfencfsof adverfaries, andihewcaknefs of friends, a^d the changes that all States andperfons are liable to^ the 'multi- tudes [hat would be pleafed , and the labour and the ceil that it will ftand us in to pleafe them, and the multitudes that will be difpleafcd when we have done our bell •, and the murmurinc^s, reproaches , and falfe accufations that we fliall be fureof from the difpleafcd ^ and which is woril of all , the burden- fome wcakneffesand corruptions of our own fouls, and the Tins of our lives, and the daily vexation that our dark and and (battered condition doth occafion to our felves ^ I fay, be- tween all chefe difquietingperplexitie.<;, enough to rack and tear in pieces the heart of !nan, 1 have no way but to fhutup the eyesof fenfe, and forget <{\\ fe/f-interefi, and withdraw from the creature, as if there no /ir// or crr^rwr^ for it in the world and to retire into God and fatishcmy foul with hisGoodnefs and Alfufficiency,and faithfuinefs, and immutability. And in him is nothing to difquiet or difcontent, unlefs you will call his enmity to our own difcafes and unhappinefs a difcontent- ing thing. And this is not my own experience alo^e, but all that know what Chrillian Peace and Comfort is^ do know thac iheylofeit, and are torn in pieces while they arc caring and contriving for themfelves-, and that Retiring into God, and caltifigall their careon him, and fatisfying themielves with him alone, thoughall the creatures fhould turn againft them, IS the way to their content and quietnefs of mind. The Ex;imple of David is exceeding obfervable, i ^^f/f, 30. 6, ■""" When Stlf-feekingu ftlf'tofing : felf- denying ourfafety, igy When befides the diftreflcd eftate chat he was before in, the City where he left his family and the familcs of his follow- ers, was taken and burnt down, and their wives and children carried away, and all fconc, fo that Duvid and the people that were with him,/i/]t m^ their v>ice and ^eft, until thtj hsdmo more f oarer to veef j and to make up his calamity, the Souldiers that were with him talkt of floning him becaufe of the lofs of their wives and children ^ in thisdefolate condition, faith the Text \^i'Mt David emcomrajred (or comforted) himfelfin the Lord hU God'\ And it is good for us fometime to have nothing in this world left uj that will afford us comfort, that we may be dri- ven to God for it : Till the houfe be as on tire over our heads, and wc arc as it were fired out of every room of it, we will hardly be gone, and betake our felves to God our only Reft. Try it Chnftians when you will, and you (hall find it true, that fl^fh contents do but tice you to ftraggle away from your true comfort :, and when you have all done, it 19 in returning unto God that you mull find the comfort which you loft by feeking it abroad. It is the only in thr God of peace, that your fouls will find peace, and therefore away from /r// and crestmts^ and retire in to God. Chap. L X VJ. Self 'feeking is felf lofwg : felf-denjing our fafety. 4. \ yy Oreovcr, confider that felf-fetkiu^ is felf-dififjing^ Wldndftlf-dtnial u the only waj to our fafity. Wc were well when we were in the hands of God, and had no need to care for our felves. But we were loft as foon as we left him and turned to our felves. If God care for you, infinite fVtfd»m cares for you :, whom no enemy is able to over- wit or circum- vent ;, who can forefee all your dangers, and is acquainted with all the ways of your enemies, and with all that isncceffa- ry CO your preiervacion. But if you be at your own care, you are at the care of fools, and (hortwicted people, that are not Q^ ac- ^^ Stif'fteltiiniiffcIf-lofirgcfclf.defsjingiHrfifitj, a(?<]i}aintc*l with the Will is good, and wouW make a good choice for us: but our wils are bad, and will make a bad choice forthem- felves. God is unchangable, and the fame for ever ^ but we are giddy and uncertain, and if wc are in a good mind to day, are in danger of being in a bad to morrow. God is able to fecure us againft all the l^btilty, a;rtd rage , and power of earth or hell : but we are filly imfotent worms, and unable to defend our felves, o*- to acComplHh' our own defires. So that our fafely confifteeh in forfaking our felves and cleaving to t-he Lord. T he more of your happinefs liech on your own bands, the greater is your danger : and th^more of it is on the hands of God, the greater is your fafety. Fly therefore from your felves to God, as you w^uld fly out of a torn or linking veffel into the ftrongeft fhip • or a^ you would hafi:e away from a tottering houfe that is ready to fall upon your heads : fo hafte away from felf to God. Study bis Love , and fall in Love With him •, and that will be more gainful to you, then ftudying and carnally Loving your felves. YoxgQt jour felves^ and remember h»m -, and he w>ll remember you to your greater advantage then if you ha-d rememhred your felves. When anyintercft of your Own, rifeih up agamft the Intereft: or will of God, care not then for your felves or for your own •, fet as light by it as if it were nothing worth- and fay as the chree witneffes of God in Dmi*. 3 . i 6, 1 7. when they were ready to be caft into a flaming furnace {Wt arenotCAreftilto a»Jwtr thee in Q^q 2 this 3CO Selffeekln^ ufelf Icftrf^ : Jdf dcnjing our [ofctj. tloU matter : If it te Co, the Godwhcm wt fervi is ahle to deltvtr Hi from the hMrnng fierjfurpuce, ahA he wtR deliver tu out of thy hand King- But if not ^ be it k»iWM MntothetO KimftlJat we rriUmot ftrvt thy godi nor tror/hip the go/den Image winch then hdjifetnf'] Care you for your J3uty, and God will care for your fat'ery bctrer then you can do : you are Hiter under Gods, larc in the midft of a flaming fire, then under your own care in the grcateft profperity, or honour in the world. While AkrdhAm and Ifaac depended upon God, they were fafe, though in the midft of dangers : but when they fell upon carnal fhift- ing for thcmfeives, to fay their wives were their Silvers, they brought themfelves but into a fnarcand double danger :, when you have cared, and contrived, aud (hifced for yourfclvesas long as you can, its God that muit do the deed, and defend, and deliver you, and provide for you when all is done. Is it wife, or fafe, or profitable for your child to be carting for pro- vifionofmear, and drink, and clothesfor it felf ? Cannot you do it better? and is it not your work 1^ and had you rot ra- ther your child would truft you with it, and meddle with his own bufmefs, and be careful to pleafe you, and then to depend on your care and love ? What good will it do a fimple patient to know the ingredients of every medicine compounded for him, and given by his Phyfician? or to defire to be acquaint- ed with his Phyfickhimfelfthatfohe may be tampering with his own body, andhave the doing of the bufincfs hin.fc]f, till by his unskilfulnefs he hath undone himfelf,when he had a wife and faithful Phyfician that he might have truAed to! Othac men knew how ready a way it is to their undoing , when they muft be fatisficd of all the Reafons of the ways ot God 1 and when they muil have their own wils and ways and muft fee a ground of fafety in the creature ! and muft take that courfe that/ry/tcls them is the beft ! when they are refol- ved to look to their eftates, and honours, and lives, and dare notcaftthemon thewifdom, and care, and will of God! O that men knew how fure and neer a way it is to their felicity, to be contented to be Nothing that God may be all^and then they wouldbe More in God then they could have been inthem- fdves : and to be contented to Die, that they may Live in Cod, A Self'feckittg is [tlf-lopng : f elf -denying eurfafetj. 301 God ^ and tolofeiheir lives that they may find theminhim. Let go your reputation with men, and you will find it made up a thoufand-fold in the approbation ot God. Let men con- demn you, fothat Godniay but Juftifie you ! Let Riches go, and fee whecher you will not find more in God, then ycu could pollibiy lofe lor him. Can any man be a lofer by God ? or can he make an ill bargain that makes fure of heaven ? Do you think there is any wan: of Riches or Honour there? Q Sirs, win God and win all ; win Heaven and never fear being lofcrs. It /eems a great lofs to flefti and blood to lay down your eft ates, and honour,andlife,forChriftandthe hopegof a life to come : But it is becaufe the flefti is blind, and ca-nnoc fee fo far offas evcrlaflingis. The lofs is not fo great as to exchange your brafs, your dirt, for gold and jewels :or to exchange your ficknefs for health. It is the moll: profitable Ufury to make God your debtor, by putting all your ftock in- to his hand, and venturing it all on his fcrvice upon the con- fidence of his promife. But if you will go about to (hift for your felves , ycu wiJl lofc your felves : and if you will fave your felves, you will undo your felves , and if you will keep your Riches or ho- nours, you do but call them away : For all is loft that is faved from God : and that is beft faved that is loft for God. Ch A P. 302 Stlfiflimfs the pewerfal Enemy sf ai Ordinanct*. Chap. LXVII. S(lfi(hHejt the fowerful Enemy cf aB. Ordinances, 5 . \Ji Orco\ er it iifelftlpst u tke m^fl potixrful rr/ifjer ofdU IW. the Ordinances of God : end it u ftlf-di niml thnt howetb the foul tt thdt holy cemfliance with ihem^ vphicb Vfonderfhllj fur- ther tth their fncctfs. Were It not for this one prevailing enemy, what work would the Gofpel makein the world ! O with what confidence (houldwc come into the Pulpit, and fpeak the word of God to OHr hearers, had we any to deal with bat this Carnal felf\ God can overcome it by his virtorious grace ;, bi£t its fo blind fo wilful, fo near men, and fo conftant with them, that it will overcome us, and all that we can fay or do, till God fet in. When I come to convince a (inner of his guilt, and fhew him thehainous nature of his fin, bccaufe it is his C?w», he will ndi be convinced of it t when I tell them of their mifcry, they will not be convinced of it, becaufe it is their own. Were I to fpeak all this to anothtr^ and tell another of his lln and mifc- ry, I might have thele mens confent, fo it refleded not upon themfeKes. Were I to wring the unlawful gains out of the hands of another^ I might have their confent : or were I to perfwade another from his Pride , or Inlt, or pafiion, they would give me free leave , bccaufe it is not (elf that is concer- ned in it, norfclf-denialth^t is neceflary to it in them. But when wecometo themfelves, there is no dealing with them till God by Grace or Judgement deal with them. They can- out endure to know the worft by tliemfclves : much lefs to come out of it. If we tell them of their fin and danger, rhey fay, we fpeak againfi them ! Andtheretore they fay. It is out of malice, or humor or pride. And as well might all difeafed perfonsfay fo of their Phyficians, that when they te]lthemof their difeafe and danger, they fpeak againft them, and fpeak out of malice or ill will. It is natural tor men to think well of all them that they love, and ofall that they do: and who do they love better then themfelves ? Pride will not let men think Sclfijbnefssthe fovHrful Entmf of nil Ordinances . 303 think fo meanly and hardly of themfclvcs as the Scripture fpeaks of them, and Minifters muft plainly tell them. The .Prophet wept that forefaw the cruelty of Ha^ucI-^ but he had fc^ooii a conceit of himfelf that he would not believe he "fhould be fo cruel, 2Kings8. 13. Is thy ferv mt adogth(the JhonU do thU i?J The falfc Prophet Zedtkiah could not for- bear, but ftruck Aiic>ii*h, when he made it known that he was a lying Prophet, i Kings zi.z^ And y^^aMiated him, hicaufe he profhefieA not good of hi** hht evil. It wa« all the ,PraHimenx.\\2iiro(c upagainft ^^rfWM^, *w<^ contradicted his 'prophelie, and rejeded his word, ^*r. 43.2. The word of God isquickand powerful, and a difcerner of the thoughts and intents of the heart ^ and it is the plain word of that God, that fearech not the faces of the Proudeft tinners on ^fsrth, and will not flatter, nor daub with any of them all , but will tell them to their faces what they are, and what will become of them if they do not turn, and what they muft truft to :"This is the word that God hath pu-t into our mouths, and commanded us to preach to them : nor the flattering words of an inferior, nor the tender language of a man-pleafer, but the commanding words of the God of heaven, and the peremptory threanings of everlafting fire, againftall unconverted, unfan- dified men, denounced from him that feareth none of them all, but will make them all to ftoop at laft to him, and fear, and tremble before his Majefty. And is it any wonder if Proud and felfilh Tinners are difplcafed with fuch a word as this? They ftand all the while they arc hearing a plain and powerful preacher, as prifoncrs arraigned at the bar •, and fometime are ready to tremble as Felix did, when he heard Pi<;»/ of the raeoiberr, which thefe men will not fubmit to : though they incur a greater hurt by itQ\x fclj\pjMtfr. Little do f/jfj' thinkof the common good : it is ihcir own matters that they regard and mind. So it go well with them, let Church and Commonwealth do whnrit will: They Enemy of all Society, ReUtiofis and CemmongoeL - 309- They can bear any ones trouble or lofTes fave their own. They are every man as a Church, as a Commonwealth, as a world to themfelves. If they be well, all is well with them: If they profper , they think its a good world , what ever others ■- undergo. If they be poor , or Tick , or under any other iuflfering, it is all one to them as if calamity had covered the earth : and if they fee that they muft die, they take it as if ic were thediffolution of the world, (wnlefs as they leave either ryame or pofterity behind them in which a {hadow of them may liirvive.) And therefore they ufc to fay [[when I am gone, ail the world is gone with me.] 2. Morcver SelfiJhMefs is contrary to that Difpo/iiion and ffirit that every member of a fociety (hould be pofTefled with. The publike goodwill not be attained without a Publike fpirit, to which a Private fpirit is contrary. Men mull: be Mjpofed to the work that they muft be employed in. The work of every member of a fociety, is fuch as Mcrdechai is approved for, EJiher. lO. 3. Zftekjng the wealth of his feofle^ and (peaking fe4ceioa/l hfjfeed] Every true member of the Church, mull have fuch a fpirit 3.s DQhemiah, that in the midftof his own profperity and honours is calt down in tafting , tears , and prayers , when he heareth of the afflidion, reproach, and ruines of ferufalem^ and faith \_Why JJjsuldnot mj evumtnance he fad^ when the City the place of my fathers Jtfttlchrts lieth vfofie f '] Nch. 1 . 3 . & 2. 3, 4. And as the captivated Jews P/4/. 137. that lay by all their mirth and mufick, andfitdown and weep at the remembrance of Zion. A private, jelfijh difpoiition is quite contrary to this :, and is bufie about his own matters, and principally lookcch to his own ends and interefts, what ever come of the Church ^ and fal:? under the reproof that Baruch had from God, Jer. 45. 4, 5. [_Btho'ldtbat which 1 h*ve built will i break^down^ ani that rvhich 1 havi p'.aiited I will plrtckjtp^ tvin this while U»d -^andfetkjli than great thingt for thy (elf? fttk. them nit.~\ This Private difpofition makes men fo foolifh as to lofe themfe.ves, by feeking thcmfel^^s ^ looking to their own goods or cabbins when the Oiip is fmkinrt in wh ch they are •, and to their own rooms, when the houfe is all on tire. But a Publike Spirit faith {_If I forget thee O Rr 3 Jeru- ^ I o Emmj of all Stciefjy ReUtions and Cemmon good. Jerulalen!, /er noyri^hthdnd forget her CknMMg. Jf J do not rt- frcmbtr thee, iet ptj tcnctie cleave to the roof of mj mtuth^ if I p-fferr not Jcrufalcni ahove tnj chief foy'^ pfal. 137. 5^6. His love is to the Church as the Tpoule or Chril>, and as to the body of wh.ith he is hin.felfa member, ard his prayers anden- dea\ our? are for irs profperity ar.d pence, Pfal. 1 22. 6, 7, 8,9. \_Prajforthe Vcace of Jeruf;ilcm , th(j jhAll froffer that love sbtc : Peace be mthin tkj Vrals attdprofferitj vtithin thy PulUces : For rrjj T^retkrcn and ccr/cp/nicnj fake I n-tllnorv faj^ Peace be \Mthin thee : becaufe of the houfe of the Lord our Gcd^ I will ftek^thygond'} 'I he body of C hrill, is all animated by one fpi- rit, that it might aim at one end ; and it is fo tempered by God, that there fhould be no ichiiin in it, but that ihciwfw- kerj p^onld have the fame c^re one for another^ thst if tne member fnff.r dllthf members p:on!d ffifftr vith it, or if one member I f hiKonred, aflfhftldrejnjcevithtt'] I Cor. 1^.13.24,25,26,27, There is no ferving Fublikc ends with a Private feliilh fpirk. 3 . Moreover felftjhmfs is an Enemy to the Laws of fccietics, whether ic be the Laws ot God or man. For it would have them all bended to their private intercft, and fitted to their lelfifli difpoHtion. And therefore for the immutable Laws of God, which the^' cannot change, they corrupt them by mif- inrerprerations, expounding them according to the dictates oftheflefh, and putting fuch a fence on all as fcif can bear wirh. And what they cannot mifinterpret, they murmur at anddifobey. And for the Laws of men, where fcJHfhper- fonsarethcm.akersofthem, you fhall perceive by the warp- ing of them, who they were made for. Hence it is that Princes and Parliaments have lookt at the Laws, and Church, and Minifters of Chrill, with an eyeof Jcaloufie as if they had been fome enemies that they dtood in danger of, and all for fear left the perfonal, felfifh, fleflily intereft of Noble- men, and Gentlemen, and others, (hould beincroacht upon by the Laws and Government of Chrift. And hence it is that io much endeavours and hopes of a Reformation have been fo fo long fruftratedjand even among wife and Pious Law-makers there hath been fo much pains to keep Mmiflers from doing their Eftemy $f aR Society j Relations and Common good, 3 t i their duty in Governing the Churches, and laying fuch re- itriftions on them, that Paftors might be no Pallors, that is, no Guides and Overfeers of the Church in the worfhipof God. And when good Laws are made, they have as many enemies asfelhfhmen. If the Law were not hated, the execution of it would not be hated fo much. 4. Alfofelfiftinefsis an enemy to the very being of Ma- giftracy, and to all publike Officers and their work. For the very End of the Magiftracy is the Publike benefit, as I faid before of the end of a Commonwealth : and therefore this felfipjnefs is contrary to his end : and fuch men will not value a Magiftrace as a publike officer, butonly asone that is able to help them, or to hurt them ^ which is but to fear him as a po- tent eaemy, and not to love or honour him as a Ruler. They look at Magirtratesas at Tyrants that are too Itrong for them :, and as a Cur will crouch to a Mxftiff dog, fo they will crouch to them to fave themfelves : and chis is their love, and honour, and obedience:, (even fuch as Bahbs hath taught them in his Leviathan) But they do not reverence that beam of Divinity which God hath communicated to them in their Authority ; nor Love their Governors as the Fathers of the Church and Com mou wealth , for the common good and the honour of God which they are appointed to promote. 5. And this (tlfijhnejs is the deadly enemy of all right Ad- miniftrations of juflice, and the due exercife of Authority in Church or Commonwealth. If a Minifter be fel:Jh ^1\q. ^illbeOiifcingoflfthc troublefom part of his duty, and will over-rule his underftanding to believe that it is no duty, be- caufe dif-believing is eafier then obeying. He will be forward m thofc duties that are neceffary to' his maintenance and ap- plaufe, andareimpofedonhimby theLaws of men, but out of thePulpititslittle that he will do: As if it were the Pulpit only that were Gods Vineyard where he is (^i to labor. Flcfli and blood (hall be confuiced, and men (hall be pleafed and all tliat the intcreft oifelf may be maintained. And if the People be felfijlj^ they will rebell againfl their faithfulleft Guides, and kick againfl: their dodnne and re- proofs, and fly from DifcipUne, which feems to their diftem- pered 3 1 X £ntmj of dll Society , Relations And Common good. percd minds to be againll them. Lee but onemoft notorious, lamentable inftance fufficc. The greater pare of our Parifhi- oners in molt places of the land are lamentably ignorant and carelefs in the matters of their falvacion, and all that we can dpis too little to bring them to underfland the matters of ab- lolute NeceHity : and yet almoft ull of them arc lb much wifer in their own conceits then the ablcit of clieir Teachers, that if we do not humor them, and be not Ruled by them m our dodrine and adminiftrations, about Sacraments, Prayer, Hu- rial, and the reft, yea if we obey them notingeHures and forms, they turn their b?.cks upon officers , and ordinances, and the Church it felf , and pour out their reproach upon their 1 eachers , as if we were ignorant in comparifon of them (even of ihcm that know not fo much as children of fe- ven or eight year old fliould know.) .See here the wonderful, bewitclied power of 2i felfijh difpofition. And in matters of the Commonwealth, what is it more then thisl nay what isitbefides this, that maketh Princes be- come Tyrants, and Rulers keep under the ordinances and in- icreftof Chrill, or fearfully negleA them, and took after the Church in thelalt place, when they have no bufinefs of their #>»» to call them off, and to begin to build Gods houfe when they have firfl built their own , not imitating Nthtmiah's labourers that had the fword in one hand, and the trewel in the other, andbuildedin their arms! what clfc makes them give God but their leavings who givcth them all! And what elfe could make them fuch enemies to Truth, as to fide with thofe parties what ever they be that fide moll with them, and promote their intereft ? And alas what work doth felfifhnefs make with inferior Magiflratcs ? It is this only that opens the hand to a Reward, and the ear to the felicitations of their friends ^ and its this that perverteth the judgement, and this that oppreffeth the poor and innocent, and this that tyeth the tongues and hands of Jufticcs, fo that abundance of them do little more then poffefs the room, and ftand like an armed ftatuc or a fign-poft, which hurtcth none-, Ale-houfes do what their hftfor them, and drunkards and (wearers are bold at their nofcs, and they ari Enemy ofdR Society, Rclatiens and Cfimmon g09d, 3 1 5 arc no terror to evil doers, nor revengers to execute wrath up- on them, nor Minifters that ufe their power for much good,buc bear the Sword almoft in vain, contrary to the very nature of of their office, iJo«», 1 3 . 1 , 2, 3 . 4. And it is fel^fhHefi in the people that caufeth the trouble of faithful Magiftrates : Every man would do what his lift. The worft Offendor abhorres him that would punifti him : And thofe that will commend Jnftice,and cry down vice in the general, yet when they fail under Jultice chemfclves, they take allthattheyfuffer to be injury, and will do all chat they can againlt Juftice and the Officers of it, when it is to defend themfelvcs or theirs from the execution of it ; fo rare a thing is it to meet with a man that is a friend to Laws and Juftice, when themfelves mull fuffer by it. 6. Selfijhntfj alfo makes men withdraw from all thofe neceffary burdens and duties that are for the prefervation of Church or Commonwealth, Such wretches had rather the Gofpel were thrulVout of doors then it fliould coll them much : and had rather have the unworthieft man that would be their Teacher for a little , then allow the beil that main- tenance that the Gofpel doth command, or give them what the Law hath made their Own. They would venture theruinc of Church and State, and let all fall into the hands of the common enemies, rather then hazard their perfons, or lay out their eftates for the common prefervation. So that if the hand of violence did not fometimt fqaeezc thele Spunge?, and force ihefe leeches to difgorge thcmfelves, they would but impovcrifti the Commonwealth by their riches, and weaken the body like wens or impoftumes by drawing to themfelvei. 7. And then the felfifh are fuch caufes of Divifion, that if they did no other harm, they would break both Church and State into pieces, if their humor were predominant, and not reftramed or purged out. And in this regard ftlfifhnefsii the dircd enemy of focicties, and is always ai work to diflblvc them into independant individuals. A Society is a Political Body which muft have but one Head, and one Intcreft and one End ; But v/hcn ftifijhntfs prevaileth, there arc as many Heads, Sf and 3 14 ^nemj fif all Si^^ctj^ ReUtUns and q$mmon i^od. and Ends, and Intcreilsas Perfons : If ihcy be in a Church* every one is the Teacher and Ruler : and every one muft have his opinion countenanced , an4 his humor fatjsfied ^ Every one muft have his way and \riil : Apd how is this poffible , when their minds arc fo various ajid concrary to one ano-. thcr^ and their Interells fo inconrift:enc,and there are as many Rulers as perfons : when every man is drawing to himfelf, and thereis no center in which ihey can unite, what work is there like to be in the Church ? What progrefs could be made in the building of B*bcl, when no man was ruled by another, but every man ran confufedly after his fingle imagination? what an Army will it be, and how are they like to fpced m iighr, where every Souldier is inftead ofa.Captain and General to himfelf, and one runs this way, and another that way, and one will have one courfe taken, and another another courfe, and every one fighteth on his own head : fuch work doth fci- fiihnefs make in the Church : It is this that hath broken it into fo many parcels, and would crumble it all toduft if it (houLd prevail. And it is this alfo that caufcdi the divifions of the Com- monwealth •, faftion rifing up againft fadion , and Prince and People living in jealoufies of each other as having con- tradidory interells- which would not be if the Pleafing of God, and the common good were the principal Er^d and Intereft of them all, and felfi(hncfs did not prevail. And this is it thatkcepethChriftian Princes in moft ungod- ly wars, tothefheddingof Chriflianblood, and the weake*^ ning of the common intcreft , and the ftrengtheninr &( the common enemy , whom they (hould all joyn toge- ther to refirt. This alfo keepcth upTo, many parties on Religious pretences to feck the undermining and ruine of each other, when they iViOuld all joyn together againft the common prophaneU ef the world •, and all their conjund: endeavours would be too 1 ttle. Thus felriflinefs is the grand Enemy that by di- Yiuons and fubdivifions is ^liU at work for the diflblution and rameof Church and State, and thcconfufion of the world, and • :•»«> i&'u'. Enemy $f aS Svcrety, R'eUthffs and Common good, j i j and the difturbance and deftrudion of order and govern- ment. 8. YctL Selfi/hnef snakes mtnfAlk and treacherous, fothat they are not to be trufted, and are unmeet materials for any fociety. For wfhat ever they promiFe, 'pretend, or fecm, they areall forthemfelves, anim, and jfo oblige him to you tfpon his Own account. It is the Com- plication of Intcrefts that makes Husband and Wife fo much agree. and love each other : bck^Uft: ,t4ikt which one hath the other hath -.But if their Intcrefts fall out to be any whit di- vided, itstootooncbut/<'/^yl*><'// will divide their affedions. One would think that the bond of nature fhouid be fo (Irong toconftraina Son to love his Fathet, thai nothing could dif folve it : And yet fad expcrienct' tellech Us that even here, it is ahlinity of Iritereft ^hkt doth moi'^ with many children then Cither nature or grace : and that when they hare no morie dependance upon their j^arents for' their commodity, their af- faftions and rcfpeds are gone ;, andif they ihall gain much by their death, they can bear it without much forrow, if not defireir. So potent is [clfipmefs ^ ihit \t makes not men un- faithful only to their friends, and treacherous to their Go- vernors,and falfe to all they have to do witli,but alfo unnatural to their neereft Relations. And therefore (next to true Piety which leads up all to an Unity in God, and, therefore is the irioft perfeA Polity) the chief point of humane Polity, fOf the prefcrvation of Cora- monwealchs and all Societies, is, a: Complication oflntereft: when the Conftitution makes the Governor and the Go- verned as Husband and "Wife , that have nothing diridedly as their own, but all in common, and take each other for better or wcwrfe, and know they mult ftand or fall together, and that the good or hurt of one is the g60d or hurt of both, and that there is no manner df hope that cither of them fhouid thrive by the ruine of the other. If Politicians had the skill and will CO makefuch an union of Imcreds between th« So- S f 2 vcraign 3 1 6 C&rrupteth And dthfethdH thai 1$ difpffcth off ■ raignand the Subj// be their End, and the refpcd to God do not ennoble them. And the work of the pooreft perfon is honourable that it is done for God. It" is a great temptation to fome poor Chriftians to grudge at their condition, becaufethey are fo unferviceable to God. Alas thinks a poor tradefman, or plowman, orfervant. What do I but drudge in the world ? I have neither parts nor place to do God fervice.with 1 But fuch do very much miftake the matter. It is not the parts and place but the hearty performance of your works for God that makes them fuch as he will take for lervice. O thinks a poor woman or toiling fervant ^ I can do nothing either for the Converfion of fouls, or the good of Church or Commonwealth, but am made unferviceable : But do you not know that any thing is acceptable fervice which God commandeth, and is heartily intended to his honour and hisPlcafure ;Itisnotthe mettle but the ftamp of the Prince that makes a piece to be currant money. If the Kings ftamp were put by his appointment on a pieceofbrafs or copper, it would pafs for coin. Believe it firs, if your ftudy be to Pleafe the Lord in your caUi'-js, & you can but get above 7#«r/f/z/w, anddothebafeftfer-vik works, as commanded you by God, that you may be Accepted by him , and offer your ftlves and all your labours purely to him, and to his honour, and his will, God will take thefe for honourable fervices-, and you are as truly at his work even in your (hops and fields as Princes are in Ruling,or Paftors in teaching or guiding the flock:you thatarc poor, and cannot fee fo much time apart for reading and other holy duties as fome other do , fee that you negled no holy op- portunity that you can take, and then confider, that if God Sf 3 fe: 3 1 8 drrufUth 4nd Aehsfefh d/l thdt it difftfetb pf. let yon to do him fctvicc even by wafliing difhes, or fweeping channels, or the meaneft drudgery, he will accept it • and the more , by how much the more humble lubmiflion and felf-ienUl is found in it. Take hjm as the only Lord and MaOerof your fouls and lives, and all that you have, and when you are called to your daily labour, look but to yotfr hearts that God be your End, and that you can truly fay, £l do not this principally to provide for my feif, but as an obedi- ent child in my Fathers fervice, becaufe he bids me do it, and it is pleafmg to nim through Chrift; I do it not principally from filf-Uve^ but from the Love ot God that commandeth me my work j and as a traveller that laboureth in his way for the love of his home , fo I am here at labour in this world in the place that God hath fet me, that I may in his appomtcd way attain the everlafting glory that he hath promifed] I fay, do but to fee to it, that thus you dedicate your labors to God,and you may take comfort in the daily labours of your lives, even the meaneft and moft contemptible , as well as Princes and^ Preachers may in their more honourable works. Nay all your labours are honoured and fan(ftified by thiis-. For all is H61y that is heartily devoted to God, upon his invitation. And thcs all things are pure to the pure. For it is Gods intereft in your work that is the holincfs and excellency of them. Were lervants and labouring people more Htly and ftlf-dtnjing^ they inicht have more true comfort in their daily labour, then the belt of the unfandified can have from their prayers or other worlhip of God. Not that worlhip may be therefore neg- lcdcd,but that a Chriftian muft do nothing at all but for God ^ and then he may be fure of Gods Acce^^'.^tice. Chap. Deny. Self or jpu wiUd^tty Chrifi. 3 1 9 Chap. LXX. Benj Self or jott mB denf Chrifi, &. \JiOreoyex,tJtt/e/fifhwtIlniverfHfir4sChriJilanSf Irut XVJl 4tny chrifi in 4 ddj of trial •. vthtn tioi ftlf-denjini vult gtthroMgh all^ andyefavU. Nothing doch fo throughly try whether felf" or God be bcil beloved, as fuflfering for his caufe. fti this it is thai Chrift ufech to try mcnsfclf-dcnial : and it is a principal ufe of perfecution. When you hear of coming be- fore Rulers an^ Judges, and being hated of all men for Chrifts name fake, then felf rifeth up to plead for its intereft, and ne- ver makcth more ado then when it feeth the flames. The flefli cannot Reafon, but it canftriveagainft Reafon, and draw it to its fide. No Reafon feemeth hifficient to it, to perfwadc it to choofe a fuffering ftate. If you pcrfwade a Carnal man toletgohiseftate, tobepooranddcfpifcdin the world, and togiyeuplifeitfelfifit becalledfor, andall this for the hope of an invifible felicity, you lofe your labour (till God fet in) , andallfuchreafoningfeemstohim moft unreafonable. And what a dreadful cafe fuch fouls are in, my text and many an other paflage in Scripture may convince you. If you can- not drink of his cup, and be baptized with his baptifm, you cannot be advanced with him to glory. Through many tri- bulations we mult enter into the Kingdom of God. The pleafing of the flefli is the high way to mifery by difpleafing God : and the voluntary fubmifflon to the fuffering of the flefh for the caufe of Chrift, is the high way to felicity, 2 Tim. 2.11,12. \Jtis A faithful fa-jin^ : ftr if we he dead vith him , we fhall alfo Uvt with him ^ if we fnftr^ we JhAll nlfo reign with kirn -^ if we deny him, he 4tlfo will deny ptt] Rom. 8. 17. [Tes, anddllthst will live godly in Chrtft Jefus fhall f&ffer ferfecntion'2 2 Tim. 3.12. The day of trial is a kind of Judgement day to the felfifli unfanAified man : For it diffovc- rech his hypocrifie, and fliewech him to be but drofs and fepa- lateth him from the fuffering fervants of Chrift. 3 20 Venj Self er jctt mS Jenj Cbrift. But felf-dcnial makcth fuffering light, and will make you wi(h that you had any thing worth the rcfigning unto Chrift, and any thing by the denial whereof you might ferve him. For him you would fuffer the lofs of all things, and account them drofs and dung that you may win him. Phil.^.S. He will count us verthj of the Kingdom for "^loich rve fftfftr^ 2 Thef, 1.5. As the ^apuin of «ur fMlvdtion nfss m^dc f erf eh hy fttjfering^ Heb. 2.10. fo alfo mull his members, hy filling up the meafnre, and being W44ir pdriaktrs $f kis ff^ftrinp , and knowing the ft U-wfhip of tbem^ 2 Cor. i. 5.6,7. Phil. 3. 10. And the (^'od of mU grace^ who haih called hs into hit ettrndi glory hj Cbriflfefus , after we have fit fired a. while ^ will makf f4S ferfi^^flahlt^ (irengthen andfettit m^ I Pet. 5 . i O. If therefore you would not prove Apoftates , and deny ChriAinadayoftrial, and be denied by him before his Father and the holy Angels, fee that you now learn this needful IcfTon ci fe If denial. Chap. The fe lff h deal worfe with Cod then with SatJn. JTi Chap. LXXI. The fclfjh dedlfvsrfe with God then with Satan. Q. /^^Onfider alfo that felfi/h Cdrnal men deal T»9rft with ^-^ Cfl^, then they do with the Drviland fin it [elf. God offereth them Chrift and pardon, and eternal life if they will but deny themfelves in a thing of nought, and they will not be ruled or perfwaded by him : The Devil offereth them but the delights of the fleih,and the plea/lires of fin for a fea- fon, and they will deny ten thoufand fold more for this. They will deny God their Maker and Redeemer, their Lord and Judge , their Preferver and their hope : though he have the only Title to them, and their lives and fouls be in his hand: They will for the fake of a filthy luft, or of a (hort and miferable life , deny him that never did them wrong, nay that hath alwayes fhewed them kindnefs, even all the kindnefs that ever they received •, and that when they know that their everialling flate mulHlandor fall according to his judgement. They will deny theLord Jefus the Redeemer of their fouls : They will deny and refifl: the holy fpirit of God : They will deny his Laws, his Gofpel-promifcs , and all his Mercies: They will deny his Minificrs and all their perfwafionsand dai- ly labours : They will deny their dearell Chrilhan friends, and deny their own Confciences and ConviAions •, and deny themfelves the Peace and Joy which they might find in a holy walking with God : Yea they will deny them- felves everlalling life, and the favour of God and cafl themfelves into cndlefs mifeiy^ and for all this a thing that is ten thoufand times worfe then nothing , or for a very fenfual bruti{h pleafure. And yet thefe men cannot deny themfelves in life , or liberty , in gain , or honour , no nor in the filthieft lufls for the fake of Chrift and their own falvation : Even when they may know that they mofl deny themfelves when they will not deny themfelves, T t They 311 7ht (elffb deal w^rft with Gcd I ken with Sdisn, They deny them fclves eternal glory , becaufe they will not deny themfclvcs in tcnnporal vanity. Heaven and earth will witnels againft fuch fottifli and unrighteous dealing as this , if true Converfion do not prevent it. Hath God , hath Chrift, hath your own falvation deCcrved no better at your hands then this ? O miferable fouls ! All things can be cafiiy denyed fave fin and Carnal felf , and thefe cannor be denyed. God can be denyed, Chrill and Scripture and Heaven it felf can be denyed, for flelh and fin , and flefh and fin cannot be denyed for God and for eternal glory. Do you think that this will look like wife or righteous dealing when you ftand in judgement > Ask now any ftander by that is impartial , whether God or the flefh Ihould be denyed ? Whether heaven or earth fhould be denyed , feeing one of them you rauft deny ? And if any impartial man will be now againft you , what think you will God be, who is not only.imparticil, but wronged by you and abater of your unrighteoLsderJing ? Ch A P» 7$ be left tafelf^ is the fere ft plague, 3 2 1 Chap. LXXII. To he left t$ [elf J is the [or eft ft ague . 10. T Aftly, remember, that to ht givtnover to our felvet Xmi is th$ heaviefi fUgutQH this fide Hell: And therefore he that delighteth not to be miferable (hould not defirc to be felfifh. To be given over to the Love of your felves, [s to turn from the Love of the blcftcd God to the Love of a filthy finner, and fo to forfeit Gods love to you. To be given over to care for yoiir felves, is to forfeit the fatherly care of God, and be ac the care of a filly infufficicnt im- provident finner. To be given over to your own Conceits or Wifdom, is to be forfaken of the Sun, and left indark- nefs, and fpend the reil of your dayes in a dungeon, the beginning of the cndlefs utter darknefs. To be given over to your own wills, is to be at the choice and difpofal of a fool and of an enemy-, and to be in fuch hands as will cer- tainly undo you, and to be call out of the hands of God: To be given over to (eek^ your felves, is to lofe your felves and God, and you falvation.To be given over to live as your ow*,'s to forfeit the Procedion of God, whithout which you c.innot be kept an hour out of hell. To be given over to the defending of your felves, and delivering your felves in dan- ger of foul and body, is even to be expofcdto certain and perpetual perdition. To be given'over to be rultd by your felves, is to be relinquiflied as Rebels, and expofed to the tyranny of fin and Satan. So that in all things it is mofl certain, that you are never well but in the hands of God, a^d never fo ill as when you are moft in your own hands. In Paradife innocent man was wholly at the Government of God : and when by caftng off his Government he had for- feited the benefit of it , the moft of the world became even brutifti: And when God had owned the Government of Ifrdel above other Nations,and kept the choice of the Sove- rai^n under him in his own hands, at laft the foolilh peo- T t 2 pic 3^4 '^9 ^^ ^^f^^^W-i i$ the fore ft fUgue. pic in imitation of the Nations muft needs have a King , and extort the Nomination out of the hands of fpe- cial extraordinary Providencc,that they might have more of it in their own , and this was an increafe of their mifery. Woe to tfiat man that ever he was born , that is finally civen over to himfelf : For this is a fign that God hatn lorfaken them, and they ftand at the brink of eternal death. O think of this you that are /o//- bui,whjch the way to heaven .•'Its better go the hardeft way to glurv, then the fmootheft to damnation. If you cannot keep im- U u dci- 3 3 o Ten D'trcBioYis to git {elf- it h^aI, dcryourfenfitive appetite, and lubdue the eager dcfiresof. the fle(h,and learn to want as well as to abound, to be emp- ty as well as to be full , you will never attain to felf- denyal. Dirc(ft. 8. To promote your felf-dcnyal , me thinks it {hould be effeftual te untltrjlsMd iht ^rtat advantage thatjoH bjvebythe Communion and S'cietj vh.chjtu inter into when y»u dtnj joftrfehet. Though a prince or Lord would be loth to enter into a Colledge or Monaikry where there's no Propriety, and yet withall, no care or want ^ yet a poor labouring manor a beggar would be glad of fuchalife. So you that cannot live of your felves,me thinks fhould be glad of fucb a ^crnmMn ty. i.Conhder that the Lord Jefus is the Head of the Socie- ty, who hath undertaken to make provifion for the whole and is engaged for their fecurity , and to fave them hari»»- lefs : and all the riches of his grace and love belono to that fociety, and will be yours ; which is more then alhhat you can part with of your own , yea more then all the treafures of the world. !•• is therefore the nobleit and richeft fociety in the world that you (hall live in communion with, if you will deny your feives. 2.. And the Saints that are the members of that Society, are the brethren of Chrift and the heirs of heaven. And. all thefc are your Brethren j endeared in fpccial love to you engaged to allift you, by prayers, and counfel, and pains and purfe,and every. way that you can: fo that well might Chrift fay I hat, he that forfakcth any thing for him , fhall receive. even an hundred fold in this lite , and in the world to comC' eternal iite. For this one forry /c// that you for fake , and its poor accommodations, you have God for your Fatlier and C hrift tor your Head, . and the Holy Uhoil lor your fanAi- fier and comtbrter, and the Scripture for your guide and Saints for your Brethren , Companions and Afliliants, en- gaged to you in truer and dearer love then your unfandifi- ed friends that caftyouoff for the fake of Chnft.Andhad you rather be toiling and caring for your fclves, then let go />// and enter into fo bleffed a Commnnitj, where you inay Ten DireCihns to get felf-dcnyal, 3^1 may call all your care away upon God, who liath promifed to care for you •, and may teed your felves. in the daily de'^ JightfuU forethoughts of life eternal ? Dired. 9. And me thinks it (hould much promote your fitf-dcHjAl , to jludj yptJl the felf-dcnjmg example of Cbrift^ and his eminent firvanis that have tr«den in his (leps. Chnft had no fmfull felf to deny • nor any corrupted flefh to snorrciHe or tubdue. And yet he had a felf-denyai in which we mull imitate him : Rom .15.3. \_ For even Chrijl flea fed nit hmftlf, bnt at it it written^ The reproaches cf them that: reprejcbed thee are fain ftpen me.2 We are told therefore by Chrills example, that it isg|Ot only the pi^afing of /ho tHing in the form ofGoJ, thought it nonhberj to be equ^l rvithGod-^ but made bimfeif bf m refHtution and toek^Mpon him the ftrmof a ftrvant^and T9iVi m.tde in the likenefs of men, and being fount in fafhion as a man ^ toe humbled himfelf and became cbedient unto death., even the death of the C^oft : Wherefore Qod alfo hath highly exalted him'^ [_ Loek, therefore /into fffus the Author and Finijher of our jaith, who for the jy that vooi fit before him endured the Croft .^dejfifing thejhame^and is fit down at the > ight hand of the throne of G^d: Con fider him that inured fuch coKtradiEliont of ft nnners again (i himf elf ., Irfi je be wearied and fumt in jour minds f\ Heb. 12, 2, 3, 4. Dired. 10. ButthegreatelUiclp to felf-denyal is, Tore- tire from the Creature intoGo^., and Ive in the love of him., and employ the foul continually upon him. Men will not be frighcned tVom felf-love. It muft be 4«ori[;fr more power- ful Love that muft draw them trom it. And that can be none but the Zoz/^o/ GW. When you have foundly difcerned a furer friend thei-i lelf, a wifer, a better, an abler Governour and Defender , and one that much more deferveth all your Love and Care-, then you will turn away from felf,and never till then. See therefore that youefpoufeno Interelt but God ; and then you will have nothing to call you from him : Let Love fo clofe you with bm'i and unite you to him , that you may know no Happinefs but his Love and Glory, and fee with no other Light then his : and know no will but the will of God ^ nor meddle with any work which for mat- ter and end you cannot call the work of God. Then you have indeed denyed your felves , when you are nothing, have nothing, and ^0 nothing, but as/rcw God,and^j him ^nd for him : Own not any felf but in and for God, and then you may love and feek it fceely •, or this is to be called a loving and feeking of God and not of felf. Own not any Knowledge, but that which is from the Light of God,by his word,, works, Spirit and Ordinances, and which leadeth you :o God in Holinefs and Peace,and guideth you in his fervice , an^ i Ten T>ire6iious to get f elf -deny al, 3 ? -» and then you need noc condemn your felves o^ felfccn- eeitcdnefs, or a /e/5y& underftanding. Know noc any will in your felves, but that which is caufed by the will of God^ anddired:edby it, and intended to fulfill it ^ So that you may be able to fay of every defire of your foul, I defire this becaufe that God would have me defire it, and! am refol- ed tofollow his will inthefeekingofit, and the end of my defire is that [ may pleafe him, and his will may be done , ^ and then you may fay, you have conqueredy>//-w"'//. O ice then that you be more with God : aod iludy his Mind and Will,his E'xcellency,SufRciency andLove, and remember chac you area dependent being,tbac arenothmgbutin & by him, & therefore flioiild know no intereft but him & his IncerePi', nor poffefs any thing but for him, nor know any will or way but his will and way, and fo !ec his he join's , andj^cwn be ^a<, by la 'holy relignation, conformity, and fubferviency unto his -^ and this is the true reditude andholinefs ofmari , r/j» is a fiHciirtg our felves by lofing our felves , and the only laving and exalting of our felves by denying our felves. Nothing iftit the light ef Cod mil m-ijitr [df-coficeit- ednefs • and nothing bnt the love of God tvi/lov. rcome ftlf lovi\ andnothi-.g hnt 4 union And etofurt with the will of Godyptll ovtrcome felf-will '. andmthing bnt An efpeafng and imendinjr Godandkuinterefi vfillcaHfe dtrtie denjal of carnal felf-inte- rtfl : And nothing but a ffekjng of G^d^coitver/i'^g as Tvnb hirr/^ And living to him, TfiH curt the foul of felf-fitkjngend an nn godlf andnnprofiieble living to our [ilvei. One other Diredion I fhould add, which is to be alwayes jealous and fufpicious of /f // :, but this will fail in the Con- dufion. Uu J J he 2^^ The dnclujion. The QoncluftOTj, I Have now finilhcd what I had to fay to you on this great and necdfull fubjed : And I have ftayed the longer on it, that I might occafion your own thoughts to be the longer on it: Forit is not a few hally running thooghrs that will make any gteat imprellion on thefouK And now,Chriftian fnendi, whoever you are that hcaror read thefe words, I carneftly intreatyttuinthename of God that you will fet your hearts to the deep conlideration of the nature and odioufnefs of this Im oifelfifljnefs j and of the nature and neceflity otjt/f- J/mjm/. You will never ctfcdually hate and rcfilt the lin which you think lightly of,and is not in any great dikredit with you ^ nor will you fly from it with fear and tare and yi- gilancy,till you apprehend the dangeroufnefs of it. I have not only told you, but proved it to you ;, that this is or.c of the moft odious and dangerous lins in the world,even the fum of all iniquity, that containeth a thoufand fins in the bowels of it: This is It that generatech all other vices, and fills the world withfwarms ofmifchief.lt is thi^ ft Ifi/bnrfs that corrup- teth alleilates, and dilbadcth all focicties, and diiturbeth all affairs. Never look further for the caufe of our cala- mities.- It is y>// that caufeth the mifcarriages and negli- gence of the Princes, Governours and Magiftrates of the world, while they look all at their own Intcrert, and little at the things of JefusChrift, oratleaft prefer themfelvcs be- fore him. It isfclf that caufeth the dilwbedienceof fubjeds, while they judge themfelves capable of cenfuring their Ru- lers for matters that are beyond their rr^cifc^ and grudge at alll neceffary burdens for the common good , becaufe they are a little pinched by thcm.lt is/f//i hat hath kindled themi- ferable wars that arc laying walk fo many Countreys, and that makes fuch wocfull havock in the world. It is /r//that hath fo lamentably abu fed Religion, and introduced fo many fantaftical ftlf-conctits under the name of high Scholaftical fubcilties : and that hath let in fo many errors in dodrine and The Cenclufion^ ^ , ^ jrnd worfhip, anc de/iled Gods Ordinances, and corrupted and almoll extinguiflied the Difcipline of Chrift in the -Church. Icis/f// that hath caufed the leaders of the Af- femblies, that fhould be extemplary in Unity and Holincfs , andinduftry, tobefome of them idle and negh'gent , and. Ibme of them carnal and vicious, and fo many of them in difcordand fierce oppofition of one another: So that every man that is grown up to a high degree of wifdomin his own eyes ( and fuch Degrees are foon attained ) is prefently venting his own conceits, and perhaps pub- lifhing them to the world , and fccking out an adver- fary to fliew his manhood upon , and reviling all that are not of his opinion •, as if there were no difficulty in the matter^ but ^.' is Learned and Wife,and they are all unlearned and and ignorant : he is Orthodox, and they are Hereticks, or what his pride diVxA felf-ccncetrednefs is pleafed to call them.Ic is ihis f/fi/hifefs that makes even Godly Miniftcrs thcDividers of fhe Church, tiiC reproach of their holy Calling, theOc- cafion of the increafe of triumph of the adversaries, and thecaufes of no fmall part of all our unreforncdnefs, di- ftraAions and calamity :, and the refufers and rcfiilers of the Remedies that are tendered for Healing an d Reformation, I dare boldly fay, if this one lin were but rooted out of the hearts of the Minifters themfelves that are the Preachers of felf-denyal,it would make fo fudden and wonderful a change in the Church, as would be the glory of cm- Profcjlion, the Joy of the godly, and the admiration- of all ! O hsppy and honourable Magilbates at Court and Countrey, if />// were but throughly conquered and denyed ! O happy and reverend Miniftry, the pillars of religion , the honour of the Church, if it were not for the fhamefull prevalency of ' fe/f [ O happy Churches, happy Ci-.ies, Corporations, Soci- eties and Countreys wereisnot for felf I But alas, this it that, faddeth our hearts, and makes us look for more and more fad tidings concerning the affairs of the Church, from ail parts of the world-, or frurtrates our hopes, when we look for better. For we we know on the one fide, that without. ftlj-denjal there will never be true Reformation or Unity •, . neither 3 J 5 The Conclufton, neither Un nor diviiion will ever be overcome •, and on the other fidewc ke th^i felfjhnefs is fo natural and common and obftmate, that fo many men as are born into the world fo many enemies are there to Holmefs and Peace, till grace (hal change them ■ and that all endeavours , pcrfwafions, conviAions do little prevail againft this deadly rooted fin : fo that men will preach againft it, and yet moft fhamefully live in it ^ and after all rebukes, chafnfements and heavy judge- ments of God, the Church is ftill bleeding, and Princes, Pa- ftors and People are felf-conceited, felf-willed and felt- fcekersIHl!. Alas for thecaufeand Church ofChrirtlMuft we give it up to the lulls oi felf> Muft we fit down and look on its miferable torn condition , with lamentation and defpair ? and (hall we deliver down thisdefpair toour poflerity ? Were not our hope only in the Omnipotent God it muilbe io. When we look at men, at Magiftrates or Minitters, we fpe no hopes : What higher proteflions can be made by thefe in fucceding ages , then have now been made? And yet what negligence of Magiftrates, and what concentioufnefs of Minilters, deftroy all hopes ? So that we loook at the reftauration of the Church, as at the Rcfurre- dion.that muft: be done by Omnipotency : God mull raife up another generation of more felf-denying, prudent, zea- lous Magiftrates, and of more Self-ihidying , Peaceable , Humble, Zealous, Induftrious Minifters, before the Healing work will be done. The felfijh fpirit that prevaileth now in the moft:, is neither fit to be the AdAttcr or Inftrumcnt of the Reformed, Peaceable ftate which we exped. While the enemies aredeftroying us by fccrct fraud and Open force, vvc ft:and at a diftance and unite not againft; them,yea we are « ailing each other Hereticks and Deceivers, and teaching them how to revile us, and putting fuch words into their mouths againft us, as may help our people to defpife us, andrejedus, and warrant them from our own mouths or pens to rail at us and forfake us : One part of us being Hereticks orDccciversby the teflimony of the other parr,, and the other part by the teftimony of too many of them. Dear Brethren, if /(?/^yJ«f/> fhallnot now be left, when we 7 be Cenclufion, Tyj Tvc are inthe fight of the havock it hath made , and fland in the field among thofe that it hath flain , and fee the Church of God fo horribly abufed by it .when then fhall it bcforfaken \ I here intreat every man that lovcth his prefcnt or everlafting Peace, and the Peace of the Church or Common-wealth, that he will rcfolvc upon a deadly enmity with this felfifhrnefs in himfelf and others! And that you wi'l fufped ir.and watch , againft it in every work you have to do. Are you upon any imployment fpirirual or fecular ? Prefcntly enquire when you fet upon it, \_\% there no ftlf-intertfi ^nd felfiJJ} difpofition lurking here? How far is my own worldly, flcfhiy ends or profperity concerned in it ? | And if you difcorcr that felf is any way concerned in it •, I befecch you fufpecf^ it, and fol- low /f//with an exceeding warchfull eye •, and when you have done your beO,it is ten to one but it will over-reach you. () look to it that you be not enfnarcd before you are aware. Take heed of it, efpccially you that are great and honourable, and have fo much felf tut treji to tempt you in the world! How hardly will you efcape ! When all other enemies arc conque- red, you have yet /rZ/the greateft enemy to overcome. Take heed of it-, you that have any rifing thriving projed, little know you on what a precipice you ftand : Take heed of ic you that are in deep and pinching wants , left felf make them feem more grievous then they are, and provoke you to ven- ture upon lin for your relief. Take heed all you that have raging appetites or paflions,or luftfull inclinations, and remem- ber your enemy is now difcovered, and you have him to deal with before your face: and therefore fee that you be refolute and vigilant. Take heed all you that have Learning, Parts, or fame and honour, or any thing that /J-// hath to glory in andtoabufe, left the nobleft gifts (hould by this deadly prin- ciple be turned into a plague to the Church, and to your fouls. Sufped /<'//in the choice of your parties and opinions : Sufped it in your publick labours -^ yea and in your private duties, and greateft diligence in Religious Works ^ left when your eyes are opened at laft it (hould appear , that you preached , or prayed, orprofefled, or wrote, or lived for /<•//, and not for Cod. I do but tranfcribe the counfel to you , that Cod is Xx daily 5j8 The Concl»ft9n, daily gv^'ng in to my own foul : and as I feel exceeding great ule ot it to Biy felf , fo I am fare there is to others : and wo to n^.e and you if we take it not, and be not found among the fiif-diMjiftg. Doubtlefs God will put you to the tryal, and hnd you frequent ufe for this grace. Let me take the boldnefs to tell you from my own ( though alas too fmall ) experience, that as it is m^crfdfifirtffj that is theperplexer and difquieter of the mind, without which nothing that befalls us could dif- compofe it ;, fo it is God only that quiets it, and gives it reft: And I blefs the Lord I can truly fay, that I have found that content in lovirg and doling wirh the will of God, and en- deavouring to know no interell but his, to difquiet or quiet me, which I nev^r could find in any orher way. When God is enough for us, and his will is in our eyes, the will of a Father infinitely good, it may fatisfie the foul in the darkeft condition -^ when we underlland not the particular meaning of his providence, nor what he is doing with us, yet ftill we may be fure that he is doing us good : And therefore a child, jjiay not only fubmit to the will of God, becaufe it cannot be relifted, zs enemies mull: be forced to do •, but he may Kcrt in, what will as the Center of his defircs, and the very felicity and" And now Sirs, 1 muft let go this fubjeA, as to you that have heard it preacht,for we mult not be alwaycs on one thing : but ] am exceedingly afraid left I have loft my labour with moftof you, and ftiall leave you asfelfifh as I found you ^ becaufe fad experience tells me, that it is fo natural and. obftin ate an ene- my that I have difcovcrcd, and that you have now to fet your ffilvesacairift. I hav« done my work ;, but/r// hath not done, but is ftill at work in you. I ctinnot now go home with everyone of you, but /?// will go home with you. I cannot beathand with every one of you, when the next temptation, comes, but felf will be at hand to draw you to entertain it. When you arc next tempted to error, to pride, to lart,to con-- tention with your brethren , by words or real en juries, whac Will you do tfeien , and how will you ftand againft this ^emy ? 3f God be not yourlntereft , and the deareft to your foals, and you fee not with his light, and wV/ not by hisfyi/I, and The ConclufioH . 3 a p felf'dtMjalhc not become as it were your nature-, you will ne- ver ftand after all this that I have faid, but ftif will be your undoing forever! If you have not fomewhat within you, as felfi/hnefj is within you, to be alwayes at hand asit is, and rea- dy ,and conftant,and powerfull to overcome it, it will be your mine after all the warnings that have been given you. And this preferving Principle muft be the Spirit o/Ged, bj C4ftfing J9U to Deny jour ft Ives \ Believe in Chrifi, and Love God above alt. I fay again that you may think on it, and live upon it : The fum of all your Religion or faving Grace is in thefe three, Faith^Stlf-denjal^lLnd the Love of Qod. Departing frtm Carnaf- felf., RetHrMtMg home to God by Love, tnd this by faith in the Re- deemer, is the true Chriftianity, and the Life that leadeth to cverlaftinglife.. FIO^IS. I- t^.