A Treatise of Self Denial

A Treatise of Self-Denyall.

T HE Occasion of these words will be the best key to our Discourse: And that was this. Our Savior now drawing fast upon the Catastrophe of His Life, and being in the last Act thereof, to express the Perfection of Self-denial, that the suddenness of the Tragedy might not drive his Disciples into an unwonted ecstacy, acquaints them often with it beforehand, well knowing, that the blow foreseen in time, when it came, would make the less impression. Yet Peter, it seems, somewhat moved above the rest, whether by the instinct of flesh and blood, or the suggestion of the Devil, or both, which is most likely, taking him aside, began to rebuke Him, saying; Sir! favor yourself, this barme shall not befall you. Most strange audaciousness in a Disciple to his Master, whether we look at his words, or his behavior! No such thing shall befall you; and yet but just then, He had flatly affirmed the contrary? What else was this, but, with the Devil in Paradise, to oppose his own infallibility to his Masters, that is (in plain English ) to give Him the Lye? An intolerable presumption. And yet, thereupon to infer, He ought to favor, that is, make much of, or seek Himself; this was no other, but a down-right Devillish Temptation: A true, but slyer, Copy of that Original one of the Serpent, who tempted our first Parents, by self-love, to affect a Deity. But lastly, the better to persuade this, to take Him aside, to put Him beside His course, and there earnestly to advise Him; this was just like the Devils tolling Adam from his Work, to the fatal Tree of Perdition. All which seriously considered, we cannot but (though with no small admiration) acknowledge Peter but even now made a Claviger of the Heavenly Kingdom, was herein the Devils Spokes-man. Such was the daring boldness, that by long practice he was grown to: No less Instrument could serve him to frustrate the Second Covenant, then the Senior Disciple of our Savior's, who used but a despicable Serpent to do as much to the First. All that can be said in Peters behalf is, he meant no harm to our Savior in those words; but good rather: the reason, as I suppose, why he made so bold with Him, as he did. But this, though the common pretence of blind zeal, is not enough to excuse it; the Devil, to be sure, meant harm enough, who in those words of his had no less matter in design, then the irrecoverable Destruction of all Man-kind: the reason, as it may seem, why our Savior checked not him, but Satan speaking in him. The best of it was this: Our Savior, the Second Adam, being the Lord Himself from Heaven, did not, like that First Adam, formed out of the earth, give way to this temptation, no not for a moment; but forthwith repelled it; bid Satan, be gone. And whereas Peter endeavored, in a sort, to divert Him, He converted Himself into His course again, bids Peter not stand like Satan, thus before Him, to oppose Him; but, get him behind Him rather, and become His follower in this, though never so hard, enterprise of Self-denial. Which that Peter might resent more kindly, and not conceive himself hardly dealt with, as if evil had been returned him for his good, our Savior to undeceive him, vouchsafes a Reason of his Reproof: Because he savourd not the things of God, meaning this great matter of Self-denial; but only the things of men, to wit, that traitorous sin of Self-love. And not content with this, that He might the better set Satan packing, and yet keep Peter by Him; by way of Antithesis, He lays here the Foundation of what Peter went about to destroy, such a Schools or Sect of men, as should savor the things of God, and not the things of men: that is, a Sect of Christians, or self-deniers.

That this was the sole Design of these words we are now upon, will evidently appear from the foremost of them, If any one will come after Me, rightly understood; for they being a Si quis of Invitation of any man to this School, import no more but this; If any one will become my Disciple, or a Christian. 'It is true, the Name of Christian was not then taken up; but here was the Foundation laid thereof. For as the Pythagoreans were so called from the first Author of their Sect, Pythagoras; and the Epicureans, from the first Author of theirs, Epicurus; so were the Disciples, from their first Author, Christ, at length in Antioch first called Christians. Disciples then and Followers, in this sense, becoming terms Synonymous, this coming after must not be so literally understood, as if the Disciple were continually to tread in his Masters steps; but that, if he did jurare in verba, that is, take upon him to defend his Masters singular Dogmata, or Opinions, though he seldom or never bare him company, 'twas sufficient. Thus a Metempsychosis, or Transanimation, being the singular Dogma of Pythagoras, it became the Characteristick of the Pythagoreans; who, in pursuance of it, abstained the eating Flesh. Thus an Acatalepsia, or Incomprebensibility of all things, being the singular Dogma of Arcesilaus, it became the Characteristicke of the Academics, who, in pursuance of it, called all Sciences in question. Thus, the maintaining Pleasure to be our Summum Bonum being the singular Dogma of Epicurus, it became the Characteristick of the Epicureans, who, in pursuance of it, denied God's Providence in sublunary matters. And thus, this Doctrine of Self-denial being the singular Dogma of Christ, above all others, He would have it here become the Characteristick of all Christians, who, in pursuance of it, should become Crucigeri, or Cruciani, as anciently they were called, that is, Cross-bearers, yea takers of it up.

This difference, though, we may observe betwixt theirs and this Dogma of our Savior's: theirs had no necessary influence on whatsoever else they taught, but so has this Dogma of Self-denial, being the very Foundation of Christianity, yea the Grand Design of all Theology. The Law of Nature, that which was Adam's Rule in Innocency, did not design this, but suppose it. There was no such thing then in the world, as our Self, contradistinct from God. So that had Adam persevered in his Integrity, our Theology had been Geneticall altogether, that is, by the Progressive method of Works of the Law, not the Regressive method of Faith and Mortification, we should have attained, after a perpetual tenor of liquid Happiness here, the eternal Fruition of it hereafter. But now, by the Intrusion of our Self into the world upon Adam's Fall, our Theology is turned Analyticall altogether; St. John plainly telling us, our Savior appeared, 〈 in non-Latin alphabet 〉 , that be might analyse, or dissolve the works of the devil. What those Works were is evident, their sole Foundation being that work of his on Adam, whom he tempted to seek himself, yea so far to seek himself, as to become Aemulus to God Himself, the Natural and last aim of Self-love, if it never receive check. This was the Devils first Handsale, his Masterpiece, that Grand Fundament all Design, on which he ha's built his Kingdom ever since. That therefore our Savior might dissolve all his works as compendiously as might be, He, by this Doctrine, strikes at the Foundation, knowing, if that were undermin'd, the whole Building would soon totter. By this He lays the Axe to the Root of the Tree, knowing, if that were up, the Branches would soon come to the ground.

But, that He might do this the better, and to provide lest His Postulata should not be granted, necessary it was, Mankind should be thoroughly convinced of these Particulars. That there was such a thing as our Self crept into the world: That it was utter enmity with God: I ••• lie, that it was beyond our Hability to remove it. A Glass • 〈◊〉 might reflect these Particulars to our view, was wantin • 〈◊〉 a more commodious one could not possibly be found, t •… t old, almost obliterated, Law of Nature, retriv'd. Hereupon the Divine Majesty (Himself) committed that Law to writing: which, though it were, to prevent the like obliteration for the future, done in Tables of stone yet, could not have effected it, had not Moses beside recorded it in his Pentateuch; a far more lasting Monument; for, when Heaven and Earth shall pass away, that Record shall not, but continue to a tittle, as our Savior tells us. Now by this Glass was soon discovered, what a Masst of Self-love we were buried in: How irreconcilable enmity God conceived thereat: Lastly, our own utter Imbecillity, to subdue it. This was plain. No longer then might we flatter ourselves with a conceit of our still continuing Innocency. Nor could we still pretend in our excuse any Ignorance of our misery, either from our Guilt, or our Imbecillity. But, of necessity we were forced to pray in aide of some Savior beside, yea above, our selves, to deliver us out of it.

The World now being by this means made ripe for this purpose, (for so John B. had made sufficient discovery) the Fullness of time then came, wherein our Savior was to appear, to take this Work in hand Himself, and so put the last Complement to our Theology. This He did at large in His Sermon on the Mount, but briefly in this Text, the Epitome of that; And, because the Method of teaching is, both more short, and more efficacious by Example then by Precept, He ha's left us in His Life, but especially in His Death, The Consummatum est of all, as perfect a Pattern of this Precept, as Mortality can reach to. By which Death making a full Satisfaction for us, in a most admitable compendium, He ha's likewise obtained of His Father, for those that live by His Faith: First, a Pardon for Adam's self-love imputed to us: Secondly, sufficient Grace to enable us (sincerely) to deny it in ourselves: And lastly, a Pardon for all our own Defaults therein, and Frailties, repented of. Upon all which necessarily follows, our Adoption first into God's Favor by Him: And then our Re-admission into that Patrimony we forfeited in Adam.

Self-denial being thus, as we see, the Catholic Design both of Law and Gospel, it must needs have some Influence, more or less on every Virtue we can practice. 'It is no marvel then, our Savior makes it here the only Fundamental, or, if ye will, 〈 in non-Latin alphabet 〉 , the Probatum est of a Christian, since, as the Wife-man said of keeping the Law, we may well say of this Doctrine, It is totum hominis, Amans whole Duty, to fulfill it. Wherefore else is it, that all things, now under the Gospel, go so by Contraries? To Exalt, we must abase ourselves: To be the First, we must become last of all: To be strong, we must become weak: To be wise, we must become Fools: To subdue our enemies, we must love them: To save our Lives, we must lose them, with many such like. Wherefore, I say is it, but because we are now to work out our salvation by Self-denial; that is, by such a way as pulls down our high thoughts, that thwarts our perverse Principles, that so God only may be exalted, and as at first he was so, may at last become All in all? Wherefore was it, that all the Precepts of the Decalogue were pen'd in a Negative form, none in the Affirmative, but the two Middle ones, the more strictly to oblige us to them, but because they were calculated for our Lapst estate? For hereby God taught us, that our Obedience to it now was to proceed (not as formerly:) first via remotionis, then via positionis: First by way of the Removall of Self-love, before it could proceed to the production of works of Love: first by flying that which is evil, before we can come to do that which is good. Whereupon we may well conjecture that, had Adam persevered Innocent, and the Moral Law then been written, as it was since, all its Precepts had been pen'd in the Affirmative. Does not Isaiah tell us, Chap. 27. Ver. 9. 〈 in non-Latin alphabet 〉 This is all the fruit, to take away our sin? If then no sin, but proceeds out of Self-love, as is most certain, and so no Virtue to supplant it, but proceeds from self-denial, then is this Virtue of Self-denial, the only fruit of our Religion. And so much appears in the words next following in that place: for how does he mean our sins should be taken away, but when even the Holiest stones of the Altar should become as Chalke-stones 〈 in non-Latin alphabet 〉 pulverizated or beaten asunder; that is, by this Virtue of Self-denial analyz'd, or reducit to Atoms? Our Savior too, much to the same purpose, tells us, This is all the fruit of the Law and the Prophets, what? Self-denial? no, but one branch of it, Equanimity, to do as we would be done to. If that Virtue then were the Sum of the whole Old Test. what may we think of this Precept of Self-denial, that goes far beyond it, but that it is the Sum also of the New? And sure our Fore-fathers were all of the same Opinion, as appears by the Primitive, Constant, Necessary Form of Baptism; wherein we stipulate with God, to Deny the World, the Flesh, and the Devil; and that we may do so, manfully to fight under the Cross, which is, Christ's Banner, wherein to continue Christ's faithful Soldiers, and Servants to our lives end. So that as long as we live in the Church Militant, and that is even until we arrive unto the Church Triumphant, so long must we be Soldiers exercised in this spiritual Militia of self-denial, and the Cross. If then this be to be Baptiz'd into, & conformed unto, the death of Christ; if it be to arrive unto the Resurrection of the Dead, as it, no question, is , then this is the Prize of the High calling of God in Christ Jesus; that Mark which St. Paul did, and every true Christian ought, to propound unto himself in all his Actions.

But let us not thus rest in Generalls, but descend to more Particulars. We hold that the Sum of the whole both Law and Gospel is comprehended in those three Theological Virtues Faith, Hope, and Charity. Now let us see what dependence each of these have on Self-denial. First, for Faith, the most Evangelical Virtue of them, 'tis plain, it is implied in this Negative Precept of Self-denial, by the same reason that our Expositors say, the Affirmative Precepts are implied in the Negatives of the Decalogue. 'It is true; to Deny ourselves is formally an Affirmative action, but materially 'tis a Negative, it being no more but this, not to assent unto ourselves. He then that, by Antithesis, would raise an Affirmative thereunto, must acknowledge it to be no other but this, to Assent and Adbere unto God. Now what else is this but Faith, which is no other but an Affiance placit in God, whether it be by a simple Assent of the Mind only, which is Faith strictly taken; or by an Adberence also of the Will and Affections, which is Faith truly Justifying and Evangelical? This was that Faith of Abraham, when, not considering his own and Sarah's ineptitude to be Parents, he had an immovable respect unto the Infallibility of God's Promise: And that Faith I am sure, was Justifying. This was that Faith, by reason of which St. Paul said, He lived not, but Christ lived in him, and the life that be lived was by the Faith of the Son of God. So that, to preach this Doctrine of Self-denial is, not to preach up the Law and Works again, but, clean contrary, to preach the Gospel 〈 in non-Latin alphabet 〉 , purely, and the Righteousness of Faith. For, besides that our Savior urged this Doctrine, never anymore, and yet sure was no Minister of the Law, as 'tis opposed to the Gospel: The Jews, by the Law of Works, sought to establish their own Righteousness, by their own Strength, to their own Glory, all which are utterly inconsistent with Self-denial: Whereas we Christians, by the Law of Faith, establish, not our own, but God's Righteousness; not by our own, but by God's Strength; not to our own, but to God's Glory. It must needs be so where Self-denial takes place: it cannot be so, where it does not. We need no more proof for the matter then that alone Text of St. Paul, Phil. 3.10. where the Apostle, having first Denyed his own Righteousness, to wit, that of the Law, plainly describes the Righteousness of God by Christ upon Faith, to be a Righteousness 〈 in non-Latin alphabet 〉 , of Knowing Christ, and the Power of His Resurrection, and the Fellowship of His sufferings, and to be conformed to Him in His Death. Now if this Conformity be the Fellowship of His Sufferings, and that Fellowship be the Power of His Resurrection, and that Power be the Experimentall Knowledge of Christ, to wit, Crucified within us, (all which is clear) what else is that Conformity, and consequently the Righteousness of Faith, but the Denyall of ourselves, being a Conformity to that act of Christ wherein He Deny'd Himself most perfectly? Thus much for Faith.

But now for Hope, the Second of the Three Theological Virtues, there is more doubt of that indeed, whether that may be reconciled with this Doctrine of Self-denial; since that, having our own Good for its Object, seems to be a Self-seeking act proceeding only out of Self-love. But yet upon more serious examination of the matter, we shall see, it will not prove so. For though Hope (such only I mean as is truly Christian ) have Good alone for its Object, and be a Self-seeking act (in effect) yet, is not built on Self-love, but wholly on Self-denial.

To clear this seeming Paradox the better, we must lay down Three Grounds, all of them, as we conceive undeniable. First, that God alone is good, as our Savior plainly tells us, and so the only Object of our Hope. Secondly, that all love of ourselves is not vicious: for certainly He that bids us love our Neighbor as ourselves, bids us love ourselves in some sort, otherwise that could not be the Rule of our love to our Neighbors, since we cannot make a Rule of Nothing. Lastly, that that love of ourselves, which is terminated in our selves, is only vicious, as supposing ourselves, and not God alone, to be Good; but that which arises from, and may be resolved into, God, that only is lawful.

Now hence we argue thus; That Hope which aims only at the Fruition of God, and yet at our own good, but only in and from Him, must needs be both a Self-seeking act, and yet an act of Self-denial, (for it seeks our good, though not as it is ours. ) But such is true Christian Hope, as appears from those Three Grounds, I laid; Ergo. But, that this may be the more rightly understood, we must observe; such Hope is a Self-denying act properly, and directly, but a Self-seeking act only improperly and at second hand; for it supposes our good to be finis rei, not agentis; not our Design, but our Felicity. Did it in every sense Deny ourselves, that is, no way conduce to our Good, it could not be so much as Hope: On the other side, Did it wholly seek ourselves, and not deny ourselves, it could not but be vicious, as appears from the last ground; But thus coupling both these together, it deservedly becomes the Second of those Three Grand Theological Virtues, I spake of.

By reason of this, sure, it was, that God promised Abraham, the Faithful: He would be his exceeding great Reward. That David says of God, Thou art my very Hope, ô Lord God; Thou art my Trust even from my youth. And in another place, Whom have I in Heaven but thee? and there is none upon earth that I desire besides thee . And that we may not think the Gospel behind hand with the Law in this matter, because it promises to us the Life Eternal, our Savior, speaking to & of His Father, plainly tells us, This is Life Eternal, to know Thee, the only true God, and whom Thou hast sent, Jesus Christ. Now the Apostle tells us, who they are alone that know God , 1 Corinth. 8.3. If any one, says he, Love God, He, that is, God, is known of him. And so does St. John 1 Epist. 2.3. In this, says he, we know, we know Him, if we keep his Commandments.

If any one doubt, how this Hope can commend any Means to us in this life, proportionable to that end, the Fruition of God Almighty, let him consider those latter words of our Savior's, That Eternal Life was, not only to know God, but also, in order to that, to know, Him whom He had sent, Jesus Christ. So then, the way to enjoy God is to enjoy Christ, the bright splendor of His Glory, and Character of His Person; as the way for us to partake of the Sun, is, to partake of his Rayes and Brightness. But then what is it for us to know, Christ now, so that we may enjoy Him? Is it to know Christ only in His Person? No, but also in His Example. For His Person is in Heaven, and so must be till the Last day, but His Example He hath left behind Him for us. Many enjoyed His Corporeall Presence upon Earth, that are now in Eternal chains with the Devils; therefore the Apostle plainly tells us, If he did know Christ after the Flesh, henceforward he knew Him so no more, 2 Cor. 5.16. For, says he, everyone that is in Christ is a New Creature. Hence it was, that he says in another place, To me to live is Christ. How so? why, because he lived not, but Christ lived in him: that is, he expressed in his life the Life and Dying, or the Virtues of the Life and Death, of the Lord Jesus. These Virtues then let us embrace and enjoy here, in order to the Fruition of God; And, that we may truly do so, let it not be for their Utile, if it be Possible, whatsoever we fancy it to be, but their Honestum only: As for their Utile fear it not, it will follow.

Consonant to this, the Wiseman affirms, that not only a Back-slider in heart shall be filled with his own ways, but also that a Good man shall be satisfied from himself, Prov. 14.14. Consonant to this, our Savior pronounces all his Beatitudes, yea in the Present tense, on those, who, but for that of God and Godliness that is in them, are the pittifullest men in the World. Consonant to this too the Apostle affirms, out of the Prophet; That neither eye hath seen, nor ear hath heard, neither hath it entered into the heart of man to conceive, what God ha's prepared (and that in this life) for them that love him, 1 Cor. 2.9. This now is that Hope that maketh not ashamed (of any Crosses ) because of the love of God shed abroad in our hearts. This is that Hope whereby we must be saved: And, if ye will receive it; This is that Spiritual, that better Hope of the Gospel, by the bringing in of which it leads us to Perfection; whereas the Carnal Hope of the Law could perfect nothing.

Thus at length I have made appear, how true Christian Hope is so far from being evacuated, 'tis only solidly established, by this Doctrine of Self-denial. As for all sensual Hope, let it go and perish for, what it is, a mere Cheat, and Lye, no better, for the Good, it aims at is just like Adam's forbidden fruit, and indeed was represented by it, which in appearance promised the knowledge of Good, but in effect performed nothing but the Experience of Evil. But as for those that embrace the Commandments of God, only out of Hope of the Promised Reward, as the Scripture, condescending to our Infirmities, does encourage them so, I dare not by any means presume to censure them. We condemn not Attrition, though we commend Contrition above it; neither do we condemn them that embrace Virtue for its Reward, though deservedly we commend them more highly, that embrace it for it self. With the Prophet, we must not despise the day of small things; and, with our Savior, not break the bruised reed, nor quench the smoking flax. But yet these are to be admonished, that such Hope is rather Legal then Evangelical, therefore that they are not to rest still in their Minority, but to grow on towards Perfection; it being a shame to a Christian not to aspire to that, which even the Heathen by their speculative Learning could descry, when one of them says, Oderunt peccare Boni virtutis amore. I have been the larger in this Point, lest this Precept of Self-denial should seem to want that main Engine of Obedience Hope of a Reward. Indeed, this seems to be the Reason why our Savior no sooner had delivered this Precept, with its Attendants, but straight in the next Verse He prevents this main Objection against it, saying, He that will save his life shall lose it; but he that will lose his life for my sake, shall save it.

I come now to make amends in speaking more briefly of the Third Theological Virtue, and that is, Love or Charity. That this Virtue is totally built on Self-denial, if not the very same with it, appears plainly from the Natural effect of Love in General, which is to resign up its proper Interest, and place it in another: Hence we say, Animus est ubi amat, non ubi animat; The mind is where it loves, not where it lives. Hence Love is called vinculum unionis, and to that the Apostle alludes, when he calls it the Bond of Perfectnesse. God so loved the world, says our Savior, that He gave His only begotten Son for us. He, as it were, gave up His Interest in His Son, to procure an Union with us. In another place, He says, Greater love then this ha's no man, then to lay down his life for his friends. May we not say, Greater Self-denial then this no man can show? surely, we may; for it appears by that verse following our Text, that to lose ones life is one of the greatest acts of Self-denial. This then is the great commendation of Self-denial, that it is, not Faith alone, nor Hope alone, but the love of God, the Bond of them; That Love of which S ^t . Paul gives so vast commendations, amongst which one is, that it seeks not its own; That Love by means whereof Faith producing its works becomes to tum Christiani, the Total of a Christians Duty. By this means it is, that Love climbs up even into Heaven it self; whereas Faith, that, shall cease, when once we come to Vision; Hope, that, shall be explete, when once we come to Fruition: But Self-denying Love is strong as Death, that therefore shall be perfected, not abolished, when once we come to Union; Then when our corrupt selves shall be swallowed up of Perfection, and God shall be All in all.

I hope, by this time it appears fully of what General importance this Virtue is to the whole Body of Theology, all those Three Theological Virtues being so immediately founded on it. Other Arguments might be used to this purpose: I shall only produce one more, as irrefragable, as 'tis brief, out of the Apostle's words, 1 Cor. 2.2. I determined, says he, to know nothing but Jesus Christ, and Him crucified in you; now when is Christ crucified in us, but when we are crucified to the World, the Flesh, and the Devil, in conformity unto Him? Thus does St. Peter expound it plainly, 1 Pet. 4.1. Christ therefore suffering for us in the flesh, be ye also armed with the same mind: for he that suffers in the flesh ha's ceased from sin. By this now it appears,, that Self-denial is not only the Unum, but also the Unicum necessarium of a Christian; which had the Corinthians but learnt, the Apostle would have required no more of them.

Here perhaps you will ask me. But does not our Savior, even in this Text we entreat of, require more then so of us, to wit, that We should take up our Cross, and that we should follow his Example? Does he not usher in these with the very same Siquis, He does that Precept of Self-denial? 'tis plain, he does. Why, then we may well conclude, that this Precept of Self-denial ha's no preeminence above the others. No; the very positure of it in the first place, proves the contrary, and gives it the preeminence above them. For hereby, we being absolutely in the first place obliged to that, whatsoever obligation the other fasten on us, either it must be Nothing and Void, if it contradict the first; or, if it do not, but make for it, it must be subservient to it. Now who sees not that the two following Precepts are so far from contradicting the first, that they make exceedingly for it? For first; if Self-denial be a Virtue of such General importance, as we have proved, it cannot be, though a reflext act in it self yet, a mere immanent act, in its consequence; it must be perfected without, though it be begun within ourselves; it must be expressed and held forth to others; partly, to show the sincerity thereof to others: that the Glory thereof may be rendered to God our Father, which is in Heaven. Now what fitter expedient could possibly be found to do this, then the Cross, whereby the world is crucified to ourselves, and ourselves unto the World: whereby the Flesh, the Old Man, is crucified within us? For, as our Savior by His Cross was lifted up, like the Brazen Serpent in the Wilderness, so our Self-denial is, as it were, lifted up by that Cross we are to take up, and made conspicuous.

Nor is this Cross an Evidence only of our Self-denial, but also a Mean to help us thereunto. Certainly, every Cross must be contrary to our selves, otherwise 'tis not a Cross; and as certain it is, our Self-denial must be performed by the help of Contraries; No fitter Mean then can be imagined, to help it forward, then the Cross. For, if, as Hippocrates and all Physicians tell us, all Cures must be performed by Contraries, we may very aptly compare Self-love to the Disease or Humour, that is to be purged out of us: the Cross to that Physic which must help to do it; and Self-denial to that expulsive Faculty, wherewith the Grace of God endues us.

As for those other words, and follow Me, they also have a plain reference to this Precept of Self-denial; as being not only our Savior's Grant, wherein He gives full power, license and authority to all that shall come to Him, with those two precedent Qualifications, to become His Followers and Disciples, that is, Christians: but also a Third Precept, enjoining us, with Constancy and Perseverance, to imitate the Perfectest Pattern of Self-denial in our Savior's own example, who, as the Apostle tells us, did not please, that is, Deny'd himself. Whereas therefore, we compared the Cross to that Physic, that must cure us of Self-love, we may compare this Precept to that Rule of Dyet, which must prevent our Relapsing. So then, notwithstanding what can be alleged out of the words, Self-denial must still have the preeminence.

But yet this is not enough: for here some perhaps will fly to Argument, and wonder how all our Religion should be built on Self-denial. What? All of it Anasceuasticall, no Catasceuasticall part thereof? All tending to Mortification, no part to Vivification? All to doffe the Old Man, none do on the New? I look this should be cast in my way, by those qui ad pauca respiciunt. But 'tis nothing; These Distinctions are but of divers Notions. not of divers Things: Our Deeds of Mortification are at once Deeds of Vivification: Our putting off the Old Man cannot be without putting on the New: Our Aversion from the Creature, if regular and uniform, is our Conversion unto God. It must needs be so, if God and the Creature be (as to us) 〈 in non-Latin alphabet 〉 , Contraries without any Mean imaginable betwixt them: for then he that forsakes the Creature must needs betake himself to God: even as he that forsakes the Earth must needs go towards Heaven. As for this present World, it is no other but our Exile, because our Enemies are Masters of it: Our Life is our Pilgrimage, our Journey: Heaven, that is our Country; and our Religion is our Motion from the one to the other. Now this Motion you may term as you please, according to its several Intentions, either a Flight from our Selves, or a Journey unto God; either Self-denial, or Charity; either Hatred of the Creature, or Love of God; it matters not much which of them: The Motion is still the same, whatsoever Name you give it. But, if you join both these together, as our Savior does in the next verse, and style this Motion Self-denial for the Love of God, which is no other, but our Self-denial here, in Precept, then all Objection is removed, and you have a complete Epitome of Religion.

To illustrate this somewhat further. We must consider; Our Virtues (now under the Covenant of Faith, not of Works ) are not to be looked upon as Actions of men in perfect Health so, as they were in Paradise: but only as on the way of Recovery, that is, mixed with much feebleness and imperfection. As long as we live here, the Flesh does lust against the Spirit, and the Spirit against the Flesh: by reason of which contrariety we do not the things we would, as the Apostle tells us, Gal. 5.17. Therefore, as Plato conceived of Knowledge, it was all but Memory, so, must we of our present Righteousness and Holiness, that 'tis all but Recovery.

But then will not this make much for the disparagement of the Gospel, though for the advancement of Self-denial, that our best Estate under it is but Recovery, whereas y ^t of Adam in Innocency was of perfect Health? No, it will not: For though our Virtues now considered in Arithmetical Proportion be inferior to Adam's, yet considered in their Geometrical Proportion, with reference to the Natural auknesse and weakness of the Workman, and so the Difficulty of the Work, thus, they are Superior, and ask a greater measure of Grace to perform them. Briefly; compare our Works with his, and they are Inferior: compare our Working with his, and it is Superior. We perceive the Suns heat far more intense in the Summer, then in the Spring, and yet in the Spring-time it is in its Ascent and acts more strongly. What's the reason of it? One main one seems to be, the Winter's remaining Cold, which is his task to Master: so Adam's Virtues in Innocency would have appeared more perfect and glorious, then ours do now or can do; and yet we have a greater measure of Grace by Christ's Redemption, then Adam had by Creation. What's the reason of it? Surely no other reason can be given but this, We have Self-love and Sin to master in us; Adam had not: Our Grace therefore acts more vigorously, though it be not so successfully, and so ours ha's more of Virtue, Adam's more of Felicity in it. Therapeuticall Physic is both more Difficult and more precious, then Prophylacticall; 'It is far more hard to recover our Health, then to preserve it; Harder to recover the top of a Hill, as we are descending, then being at the top to keep our Station; so a far greater measure of Grace is required to recover our lost estate, then was at first to have retained it. No Virtue shines so gloriously, as that which grapples with most Difficulty: No Victory is so Triumphant, as his whose Enemy was most Puissant; If then the Ministration of the Law had been glorious in Adam persevering, it was Nothing to the glory of the Gospel, which excels it in our Recovering. For, though the Law and Gospel, both, drive at one and the same mark, yet, does the Gospel by its Method attain that, which the Law could not retain at first, nor re-attain afterwards by its Method, to wit, our Union with God. Accordingly therefore the Promises of the Gospel are more Glorious: The Gospel promises a heavenly Paradise, the Law but an Earthly one; The Gospel promises it Eternally, the Law but Temporally. These are those better things, without which the Law could not be perfected, nor lead us to Perfection. And such indeed it became the Son of God to bestow, who, it's believed, never restored any to their former health and Limbes, but with far greater strength and Vivacity. We Conclude then, notwithstanding what ha's been alleged, Self-denial is the 〈 in non-Latin alphabet 〉 , the Breviate of Christian Religion.

What Praise then in former time was given to Law-givers for the Abridgement of their Laws, the same is most justly due to our Savior for His Abridgement of Christianity in this one Precept of Self-denial. For, if we esteem the sum of the Moral Law, in those Ten Words of the Decalogue, a most excellent Compendium, this must needs be more admirable, that ha's contracted the whole both Law and Gospel into these few words, Deny thyself. We know, the Benefit of that was, that the Law might be written on the Phylacteries of their Hands, and the Frontlets between their Eyes, that so, whatsoever they did, whether eat, sit, walk, or meditate, the Law might still be in their sight, to keep them from all evil. And may not then greater Benefit be made of this short Precept, which even by the finger of God is in some measure written in every ones, not Head alone and Hands, but Heart also, that he may do it? Surely, if the Heathen thought their 〈 in non-Latin alphabet 〉 , worthy to be written in Gold on the Doors of their Temples, with much better reason may we engrave this Precept 〈 in non-Latin alphabet 〉 , in Golden Letters on the Porches of our Churches. Or if we like the Jewish Rites better, as is reason; we may make this Precept 〈 in non-Latin alphabet 〉 , the Phylactery of our Hearts; That whatsoeever sin the World, the Flesh, or the Devil tempt us unto, whether it be the lust of the Flesh, or the lust of the Eyes, or the Pride of Life; whatsoever Temptation God proves us with, to part with our Goods, Friends, Gifts of Body or Mind, yea our very Body and Life it self, we may resist and overcome them all by this alone Delphic Sword of Self-denial.

For, if we shall do so, mark the Benefit will accrue to us thereby: This alone Precept, constantly attended to, will carry on the General Work of our Regeneration in so Natural and Uniforme a Method, as no other Precept whatsoever can do. The Works of Art and Nature differ mainly in this Point; that Nature working from an Internal Principle, carries on its work uniformly, in all parts at once, in our Nourishment and Augmentation: whereas Art, working from an External Principle, as we see in the Statuaries trade, is fain to frame one part after another, until at length the whole is finished: Just so it is in the Forming of the New Creature in us; if our spiritual growth therein be Uniforme, in all its Members alike, 'tis a figne it proceeds from this Internal Principle of the Divine Nature in us, whereby Denying and Forsaking ourselves, we firmly depend on God: But if our Growth therein be Partiall, that is, if one Member of the New Creature in us runs out into a Monstrous exuberance, while many others fare the worse for it, consume, wither, and pine away to Nothing, 'tis a sign this Birth is, not the New Creature, but some New Monster raised up in us, not by the Incorruptible seed of the Word, such as this Precept of Self-denial is, which is the first Principle our Savior sows us with, but by I know not what Extrinsick Principle of that Art, whereby the Devil in an Angel of Light, seeks to frame his Image in us. If this may not be credited, the Event will prove it so: For observe it, if those who have taken up their Religion, moved by some extrinsic Principle of Honor, Profit, or Pleasure, when that Principle is removed, do not suddenly make a Halt, and then turning faces about return into their old Posture; herein plainly proving that Maxim in Philosophy true, Nullum violentum est permanens. But 'tis not so with those that act out of this Internal Principle we speak of: for they taking their Religion from no External Accidents whatsoever, but merely inducit by the Inward, Native worth of it; mark it, if they will not suffer for it, and that, not out of spite & stomach, but out of a true grounded Patience, rather then they will forgo it.

Nor does this Virtue of Self-denial contribute only to the Duration of our Piety, but also to the very Essence and Power of it. Other Virtues may superinduce 〈 in non-Latin alphabet 〉 , an empty, impotent Vizour of Godliness in our actions, but 〈 in non-Latin alphabet 〉 , a true, substantial, powerful Form they cannot. The reason of it is; Other Virtues not founded upon this, are not indeed, what they seem, true, substantial solid Virtues, but only their Appearances, so that 'tis no marvel, if they do not contribute to their actions what they never had in their Habi • s: But this Virtue of Self-denial is the Substantial Ingredient of all others, which as it enstamps them with true Worth and Value, so infuses Life and Power into them; it being, even in the Heathen man's account, the most Heroicall achievement of Fortitude, to Overcome ones self. By this it is we truly show the Gospel to be the Power of God, that is, such a Power as appears, not in Sight, but by Faith; as consists, not in our Arm of Flesh but, in our own weakness; as makes, not for our own, but for God's glory. Which Power, though to those that walk 〈 in non-Latin alphabet 〉 , it seems to be Impotency, Folly, yea Madness it self, yet is indeed to the Spiritual-sighted man the Power of God, that is, by an Hebraism, the most Excellent, mighty Power we can imagine.

Upon the whole matter then; we may well affirm in that Parable of our Savior's, He that enters upon the Christian profession this way, (as our Savior here calls upon everyone to do;) he, enters in by the Door, and to him the Porter opens, he may go in at liberty, and find pasture; but he that enters upon it else-where, as by being at many Sermons, long Prayer, or an illgrounded Zeal, he, clambers up elsewhere, he enters not by the Door; and that with as manifest danger of his Ruin, as little hope of Proficiency. And accordingly, the Self-denying man, entering the only right way on his Religion, is so firm to it, that rather then forgo it, he will forgo his life first: but he that takes up this or that Virtue on some squint-ey'd by-respects, being but a Mercenary, no sooner sees the Wolf come, but instantly he flies for it.

Or, we may compare one that is exercised in this Virtue, to him that built his House opon the Rock, which stood out all storms and tempests that beat upon it: But those that are Strangers to it, to him that built his House upon the Sands, which upon the first Tempest that beat upon it fell, & that with a mighty Ruin. In a word; this Doctrine being that stumbling stone laid in Zion, must be that Foundation spoken of by the Apostle, other then which no man can lay. If any one having truly laid it, build thereon Wood, Hay, and Stubble, his Work indeed shall be burnt, and he thereby be damnifi'd: but himself yet shall escape, howbeit so as through the fire. But, if any one say, he has laid this Foundation, when indeed he never did, he is a liar, he and his Works both shall be consumed by unquenchable fire; for he knew his Master's will, but did it not.

Thus have we seen the Universal Influence and Importance of this Precept, which lest we should think to be therefore of less force and efficacy, we must furthermore observe, it comes as full home to every man's Several, as what Precept soever is most Particular. And this is the admirable commendation of it, that its Generality hinders not its efficacy, for usually 'tis otherwise. The Sun-beams diffused at large rather cherish then offend, they burn not, till contracted into a narrow cone. Thunder removed at a far distance from us scarce moves us any whit, but a clap just in our Zenith makes us startle. A piece of Iron that touches in many points at once, being blunt, does not enter, but make a bruise; but a Needle, touching but in one point, enters to the quick: So General Precepts usually make but superficial Impressions, a bruise at most: but those that come home to men's Particulars, as that Prophet came to Jehu, with a Message to thee; or as the Prophet Nathan did to David, with tues homo, thou art the man, these, have an edge set upon them, and ever make the deepest Impression. Now this Precept, notwithstanding it is of that General Importance, I have showed, yet comes home to All and every ones Particular self, and that puts force and power into it. The Subject of it is, not anything above us, to wit, God, nor anything beside us, to wit, our Neighbor, but our own particular selves; and therefore he that can, by Introversion retiring into himself, say, I am the man whose corrupt Understanding is to be resigned up to the Faith of the Son of God; whose depraved Will is to be Regulated by Obedience to His Heavenly Example, he, and he only, is the proper Subject of this Precept. In brief: This Precept, being the Word of Faith, as I have made appear, shows the Gospel to be that Word, which is neither too high, nor too low for us; but very near us, even in our mouth and in our heart, that we may do it.

THEN now at length let us proceed and see what this Precept is, we speak of. The Words are, 〈 in non-Latin alphabet 〉 : If any one will come after Me, Let him deny himself. Words, you see, very brief, and yet of most rich Contents; like Gold, containing much value in a small quantity; or like Pythagoras 's letter Y, narrow at first sight, but after a while of larger extension; or rather like the Virtue it self of Self-denial, which our Savior calls a strait entrance into a spacious Kingdom. In handling of them therefore, I shall not be so press as to insist strictly on the Words, lest doing too much honor to the Cabinet, I prejudice the Jewel: But I shall take some liberty to myself, and, though I neglect not the Words yet, shall handle them Common-place-wise, and so insist upon this Method: First, show the Nature and full Meaning of this Precept: Secondly, its Possibility or Peisablenesse: Thirdly, its Congruity in Reason: Fourthly, its Necessity in Religion: Fifthly, its Excellency, above any Precept of the Law whatsoever: And lastly, its Utility to all those that shall obey it.

To show then the Nature of this Precept, we must let you see, first what is meant here by our Selves: Then what is meant by Denying: Lastly, what by Denying ourselves. By ones Self here He means that, which the Stoics call 〈 in non-Latin alphabet 〉 : or rather that which the Apostle calls 〈 in non-Latin alphabet 〉 , Eph. 2.3. That is, those Principles and Opinions which by Nature, now corrupted, are in everyone, and incline him to establish his own Independency of any other whatsoever, yea even of God Himself, and to crook everything toward himself, so making himself the sole end of his thoughts, words and actions. In a word; Our Self strictly taken is, our own Will to be or have anything contrary to the Will of God. Our being anything may well be still'd our Selves, there is no doubt of that: So may our having anything too, for as much as we have and own nothing, but what we adhere unto, and becomes a part of ourselves by Love, which Love does interesse us therein.

But that we may the better understand the true Nature of our Selves as contradistinct from God, we must consider, that the whole System of Ens consists but of two parts, God and the Creature, as it were of the Sun and its radius, its Beam or Ray. That God is of and by Himself; or (to speak more properly) not of nor by any other: Therefore, that He alone claims Selfnesse (as I may term it) to Himself, because He alone is what he is; His Essence and Existence are both one, He is his own basis and foundation. Then we must consider, that the Creature is no ways of it self, but wholly of God, because Existing eminently and radically in Him. God therefore, He, cannot possibly Deny Himself, as the Apostle tells us; but as for the Creature, that, cannot but Deny it self, if it act as it should do.

But then, surely you will ask: How comes it to pass, there is any Selfnesse in the World, beside that of God alone, that our Savior should speak here of the Creatures Self? For this we must know, that indeed and in truth, there is no such thing in rerum naturâ as the Creatures Self, contradistinct from God, but only in Corrupt Opinion and Desire: And so even now I intimated, deriving its true Original from our own proper Will: And so much our Savior intimates here to us, commanding our act of Denyall to attend it, the proper Adjunct of Non ens, of that which in very truth is nothing.

Now this Opinfonate, affected Propriety or Selfnesse comes about thus. God, having in the Beginning created the whole World for Himself, and therein manifested His Power, in making all things to serve and fear Him, as their Lord, would also manifest his Goodness, and therefore made some things to love Him too, that is, to serve Him as a Father no less then as a Lord. This that He might do, 'twas fit His Service should be Rationall; that is, proceed from a rational Appetite, to wit, the Will informed by the Understanding. So then He made such a Creature as was capable of such an Appetite, and therewith He endu'd it. Now 'twas necessary this Appetite should be free so, that it might love or not love God's Goodness freely: The Reason is, Because God is a Perfect Good, and so requires Perfect Love to attend it. But now Perfect love, as it casts out Fear, according to the Apostle, so it casts out Force too; as which would argue Imperfection in the Good it loves, that it could not, of it self, without the aid of an Extraneous force, attract love proportionable thereunto. For this cause He made the Apperite of the Will free, as by His Assistance to continue in Obedience to His own Will, so by its own mutability to deflect from that, to desire an Independent subss;istence, of it self, and thereto to bend its whole Activity. Being thus enfranchised, it made use of its own Freedom to the worst part, and so rebelled against God, its Maker, forgetting Him, and directing all things to it self. For so, (to omit the Sin of the Angels not revealed to us) we find that Adam, not content with that Condition wherein he was set by God, brake that Law, wherein he was to acknowledge his Dependence and Obedience; by which act of his he did interpretatively renounce God his Maker, and directly sought and set up himself. Here now came in our Propriety, Self-love, Self-will into the World, and therewith sin, the Original of all evil; as well of that which is simply such, sin, as of that which is such to some things only, and in some respects, misery. For, so we find in the story, that Adam, thus seeking himself, found himself indeed, but to his own Destruction: Or rather, to speak more truly, did not find, but quite lose himself, as will appear out of God's words concerning him. For, when he had done that, for which he was so ashamed and afraid together, that he was fain to hide himself, God coming into the Garden asked, Adam where art thou? Not but that He knew very well where he was, but, that Adam knew not, what he had made himself, and so God asked the question, merely to show he was nowhere or Nothing, at least, in His Account. This, loe! had Adam gotten by his late Prevarication: that he, who by Creation was newly made like God Himself, by Sin and Rebellion became the next degree to Nothing.

And by this we have already delivered may sufficiently be perceived what this 〈 in non-Latin alphabet 〉 , this same Self is, which our Savior here speaks of; that not our Self only, that which here is to be denied, but the immediate consequents of it, Sin and Death, are indeed, nothing in the World; to be sure, not of God's making, but, if anything, Creatures of our own, and therefore evil, wholly evil, and that continually.

But now, more dictinctly to unfold the Nature of this Self we have brought into the world, we may observe three sorts of things we are bidden to Deny in Scripture, and in them a three-fold Self. They are either such things as are absolutely evil, and so to be Deny'd of us 〈 in non-Latin alphabet 〉 , in all cases whatsoever; or else they are evil only respectively, and but in some Cases to be Deny'd. Of the first sort are all Ungodlinesse and worldly lusts, in the words of the Apostle: Which that they are our Selves ye may see by this alone, That whosoever goes about to Deny or reprove them in any one, when he hits upon his peculiar darling lust that which ha's most of himself in it, he Winches presently, and Complaines, he spoke against himself.

The other sort, which are evil only in some cases, are such things as are either without us, as our Goods of Fortune, our Wealth, which we ordinarily term our Selves, when we say, such a man ha's undone himself, meaning his estate; also our Friends, Father, Mother, Wife, Children, &c. For these we use to call our Second selves: Or else those things that are within us, as our Life, which, without any Trope, we usually term our Selves, and our Savior makes the highest Object of our Actual Self-denial, then those things that accompany it, the Goods of our Body and Mind, our Beauty, Strength, Learning, &c. All these three selves are comprehended here in the Text: for here we are bidden to Deny, non nostra, sed nos, not ours only, but our Selves, without any Specification at all, and therefore to Deny what we take to be most properly our Selves, our Lives and Livelihood; and that contains the other two Virtually in it.

As for our Soul; though that be our better part, yet comes it not within the Precincts of our Text. For, if by it we mean its two essential Faculties, the Understanding and the Will, these so far as they are corrupted, are Deny'd in that first sort of things we spake of even now, which are absolutely evil: and so our Understanding is to be Deny'd by Faith, strictly taken; our Will by Obedience to the will of God; and both together by that Faith which is truly Evangelical, that which works by Love. But if by the Soul, we mean its Life and Happiness in its conjunction with God's favor, it is a great question indeed whether that may be Deny'd of us, since that conjunction cannot be violated, but by the commission of some sin or other by us. And yet, seeing we have two famous examples of it in Moses and Paul, that really wisht it might be done, could it have consisted with God's glory, and never were reproved for it, we may admit it may be done Voto, in Wish, (if it might stand with God's Honor ) howbeit, that so it is not required of us. But that this was ever done de facto is hard to say; though some have adventured to affirm, it came to pass once, to wit, in our Savior Himself, who suffered, and subjected His Soul to the Sorrowes of Hell and Eclipse of God's Favor towards Him, for certain hours, upon the Cross, for our Sins: But that indeed His Soul was not left therein, because in so short a space He made an Infinite Satisfaction. But I dare not presume to dogmatize in so Dangerous a Point.

Thus we see, in the General, here is a double Self to be denied of us; One absolutely evil, and ever to be Deny'd; the other Evil only in some cases, and but at sometimes to be Deny'd; That therefore is to be Deny'd for it self, this for that. For had not the First Adam brought that into the World, he had never been brought to Deny this: And yet for all that the Second Adam came to thrust that out of the World, He was brought to Deny this, but then it was for our Self-love imputed to Him.

[ 2] And thus we have seen what is here meant by our Selves. Next see we what it is to Deny; and then lastly, what to Deny ourselves. To Deny; we know what that is, either when we contradici what is affirmed, and affirm the contrary: or else when we refuse to grant ones Request, and neglect or oppose it. The first is Logical, in words; the other Moral, in our actions of commerce one with another. For the Word here, it is 〈 in non-Latin alphabet 〉 , of 〈 in non-Latin alphabet 〉 , and that, they say comes of 〈 in non-Latin alphabet 〉 , to take away, so that it is the same, upon the matter, with 〈 in non-Latin alphabet 〉 ; and then it seems our Savior's meaning was, first that we should take away our selves, then take up the Cross; or rather take up this, to take away that. In the Latin it is abneget, which signifies to deny one, and denying him, to thrust him from one, so that it is a Verball and Real denial, both. Howbeit nego, if we look at the Original, is to deny Really too, coming of ne and ago, to do nothing for one: Therefore nego is to deny Morally, 〈 in non-Latin alphabet 〉 Logically. This for the Word.

Now for the Meaning of it, it is not amiss to consider those other terms, whereby cur Savior was wont to illustrate this Denyall, in other places parallel hereunto. In one place, He bids us Hate all, even our very Lives, to be His Disciples. Now he that Hates one will never consent or yield to him in anything, but ever denies what he desires. Our Savior therefore desiring we should Deny ourselves, not formally in Word, but, really in Heart and Deed, bids us do it out of the Affection of Hatred to our Selves.

But, because our Selves (in some sense) and everything that belongs to our selves, are not always bad and to be Hated, as I have said: And it were Incivility, contrary to the Laws of God and Nature, to hate our Parents, or go about to make away our selves, therefore must we take Hating for loving less. And so in another place our Savior expounds it, saying, He that loves Father or Mother more then Me, (or so much either) is not worthy of Me. So then thus we are to take it; We are to Hate our selves and ours, when they are Contrary to Christ; when not, yet to love them less, that is, only in Him.

Laftly, Because Love is the Affection of Union, Hatred of Division, and we use to separate our Selves from what we Hate, therefore in Denying of our Selves, He bids, forsake all we have, that is, as usually 'tis expressed, to come out of our Selves, as Abram out of Chaldea, Lot out of Sodom, Israel out of Egypt. The word is 〈 in non-Latin alphabet 〉 , and that is contrary to 〈 in non-Latin alphabet 〉 , therefore it signisies, we should not subordinate our own things to our selves, not make our selves the Determinate end of them, but, though they be ours and God ha's given us them, yet we should be tanquam non habentes, use them as though we used them not. For thus we must distinguish between 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , between Renouncing and Forsaking our selves, as Beda well observes.

Now, if we join these two in one, we shall plainly see what [ 3] it is to Deny ourselves. It is not only to break our selves of our Natural, Wild, Untam'd Wills, that is, to mortify our Ungodlinesse and Worldly lusts, those especially we are most addicted to, as which have most of ourselves in them; but also to esteem of our Selves, Friends, Goods, yea and Life too, as Nothing in respect of God and His most blessed Will; therefore not to humor our own Wills, unless they be consonant to, and proceed from God's; but to Deny them heartily, therefore to Hate them, when contrary, yea when consonant to God's Will to love them but a little, that is, only in Him.

Lastly, it is to forsake and come eat of our selves, that is, to become contrite, humble, and obedient, like little children, to be of Saul's mind, when he cried, Lord! what wilt Thou I shall do? and His Will to do, and none but His, what e're it cost us. And, because these Outward things sometimes follow us, even when we, seek not but, forsake them, yet to behave ourselves, as if we had them not, or they were none of ours, that is, to behave ourselves as Stewards, not as Owners of them. This if we shall do; If we shall, not acknowledge only but, love our own Abjection, Contempt, and Nothing; If we shall no longer live, but Chrish live in us; If we shall make it our Meat and Drink to do the Will of God our Father; If we shall be to God as the Clay to the Potter, as a Hand to him whose hand it is; then we may not doubt but we are good Followers of Christ, that we are comne to apprehend that for which we are apprehended of Him, to a perfect Denyall of our Selves, a full Union with God.

But must we then indeed Deny ourselves? must we become, not only Vile but, Nothing in our own eyes? then I doubt not but it will be said of most of us, as once it was by the Disciples; Here dur us est hic sermo, quis potest servari? This is so hard a saying, scarce any man can be saved. And indeed we may better complain of this saying of our Savior's, then the Disciples could of that He then spake to them: for there He only spake of Denying their Wealth; here He speaks of Denying their very selves; therefore durior his sermo, this is the harder saying of the twain by far. But, as our Savior then answered them, so may I any that shall murmur now, and tell them, that, though with men this be impossible, yet with God it is not; for with him all things are Possible, & therefore this.

Why, me thinks this were enough to show its Possibility, that 'tis here enjoin'd us by our Savior, which shows, not only a bare Possibility, but so high a modus of it, as amounts to little less then a Necessity, as hereafter I shall show you. The plain truth is, to acknowledge it commanded, and yet maintain it impossible to be obeyed, mustargue either injustice in God, to command it, when impossible, or ignorance, not to know it impossible, when commanded; either of which to say were Blasphemy, deserving the rending of clothes.

Did there not go power with the Word of God, in the Creation of things? why may not then power as well go along with His Word in the Gubernation of things? I am sure, when Moses hopit to excuse himself from obedience to God's Command by reason of his Impotency, God answers him with no other Reason but that taken from His Creating Power. Nor is it any maryaile; for indeed there is a strait affinity betwixt them, since it were a great disparagement to the Creation, if any Creature should not be endu'd with a sufficient Capacity to attain its end.

That God's commanding Word does not ever obtain its Prime intended End, that is, Obedience thereunto, as His Creating Word ever did, makes nothing at all against this. For that may proceed from the Diversity of Subjects; (not the want of Power ) that of the Creation being merely Natural and Passive, whereas that of God's Laws and Commands (such I mean as are Moral ) is Voluntary and Active; is 〈 in non-Latin alphabet 〉 , left in manu consilii sui, and so ha's power of Resistance.

Nor does it make anything against this; that now we are not able to fulfill the Law of God. For, if we understand it, of fulfilling it in the Rigour, 'tis true, we are not now able to do it; therefore neither is it now so required of us. But, when it was, as it was before our Fall, then, no man doubts but, we had sufficient ability to do it: If we understand it of fulfilling it in Sincerity, so indeed it is now required of us, and so to fulfill it we have now sufficient ability: He that denies it is a Liar, and the Truth is not in him. Now, I say, especially in these days of the Gospel, which, as the Apostle tells us, is the power of God to everyone that believes; Now, that our Savior ha's brought with Him that Grace and Truth which the Law of Moses could not; Now, that God pours forth of his Spirit plentifully upon all Flesh.

But, if any one be yet so hardy as to deny it, let him reconcile his Denyall with that Assertion of our Savior's, My Yoak is easy, and my Burthen is light: Or with that of St. John, Verily, His Commandments are not grievous. For sure His Yoak must needs pinch and gall us, in which we cannot stir our Necks, to draw in it: His Burthen cannot but be heavy, to those that have no ability to lift, much less to bear it; And His Commandments cannot but be grievous to those that are allowed no manner of Grace to perform them.

Were not this to make God as tyrannical as Pharaoh, to set us a task and afford us no Straw to do it? or as Austere as that Master, that looked to reap where be never sowed? No, I have showed thee, O Man, what is good, and what the Lord requireth of thee, says God by His Prophet. And the Wise man asks the question (thereby leaving every Fool, as without all answer, so without all excuse: ) Wherefore is there a Price in the band of a fool, to get Wisdom, seeing he hath no heart to it? Does not our Savior tell us, in more places then one, that every man is habens, that is, ha's the grace of God, as well he from whom it was taken, as he to whom more was given? I am sure, He says, every Servant had his Talent and Pound, as well he that laid it up, as he that improved it double. If that be not enough, He tells us, He looks for men's service proportionable to His Grace and their abilities; for much where he bestows much; for little where little: And where there is none at all (as sometimes possibly it happens) He will accept of the Will for the Deed. In one place the Apostle tells us, God accepts everyone according to that he hath, not according to that he hath not. In another, That no man is tempted above that he is able, and the like. All which shows us the Truth of, what God Himself told St. Paul in his Extremity, His Grace, His Strength, that He affords us, is sufficient for us; as also that of Basil the G. in his 〈 in non-Latin alphabet 〉 , where speaking of Christ, in the person of that Compassionate Father meeting his Prodigal Son returning, he confidently affirms, 〈 in non-Latin alphabet 〉 . If we do but seriously will and resolve to return (as we may, though not as of ourselves) God will prevent and meet us.

But now, to speak more pressely to our Text, and this action of Self-denial, I hope plainly to make it appear, to any Ingenuous man, and that out of the Text it self, that God affords any man sufficient grace to do it. The words are 〈 in non-Latin alphabet 〉 ; which 〈 in non-Latin alphabet 〉 (to give you the full Grammar of the word) is the third Person of the first Aorist of the Imperative Mood, of 〈 in non-Latin alphabet 〉 An Impersonall it is not, nor of the Passive voice, but the middle so, that, although no Person in the Original be expressed yet, of necessity, it must be understood, by that Rule of Qu •• fubintelligitur non deest. Accordingly therefore, our English truly supplies the Person wanting, but understood, rendering it, Let him deny himself.

Now the Question is, what our Savior meant by this him, which in every man is to Deny himself. That himself is wholly to be Deny'd for God, I have showed you, nor do the word import any whit less: this Him therefore must be something in Man differing from himself: and so much our Savior seems to intimate, making him the Subject, and himself the Predicate, as we speak, thereby plainly distinguishing the one from the other. Nor was this anymore then needs; for him is here the Agent, himself is the Patient, and these two must necessarily be distinguished; Nothing can be Agent and Patient, Cause and Effect, both in respect of it self, since every Passion is an Alteration, and nothing can alter that which is but like it self, much less its own self; for a General Rule it is, impossible to be contradicted, Idem quà idem, femper facit idem; the same Cause, as it is the same, always produces the same effect: Therefore nothing, continuing the same it was, can produce an Alteration in it self.

If it be said, This is true indeed, of transient, but not so of immanent actions; we answer, It cannot but be true of all actions whatsoever: For nothing whatsoever, whether by an immanent or transient, whether by a reflext or direct action, can truly and properly, of it self melierate it self, though by reason of its Mutability, it may corrupt it self, that is, decline from its Perfection. The Reason of it is, that General Principle of Nature, Nihil dat quod non habet, nothing can give that it ha's not. For nothing can be Meliorated or bettered, but by the Addition of what Good it wants unto it self: And that nothing can add unto it self (for then it should have that it ha's not, which were a Contradiction ) therefore nothing can meliorate it self. Now this denial of our selves for the love of God, though it seems to our Infected eyes a Corrupting act, yet indeed is an act of melioration, for it draws up both our Soul and Body to the Participation of a Higher Nature, as will appear more hereafter.

So then 'tis plain, this him that here is Agent, is something different from himself, that here is Patient, and must Deny him. And yet something without himself it is not, for it must Deny the whole Man, every high Thought, every strong hold, every power and faculty in him, not only the errors of his Understanding, but also the contumacy of his Will, and the Pravity of his Affections; and all this Uniformely, without any Partiality at all: But this it cannot do, unless it be within our Inmost parts, unless it be intus & in cute, as near us as our very thoughts; therefore an Angelic Nature it cannot be, for to our Thoughts they are all strangers.

Nor can it be any Nature beneath our Selves; for, ye see, him is here the Agent, our Self is the Patient, that must be Deny'd: Now, as the Greater must Bless, so must it Deny the Lesser too, (especially this Denyall being no other, but, as I said, an act of Melioration or a Blessing ) for 'tis a general and true Rule, Quicquid patitur, patitur à fortiori, The weakest ever suffers and goes to the Wall. Here then sure it must be so, for, I ask, How if it should happen, that the Patient, being the stronger, should refuse to be Deny'd, and, like a sturdy Beggar, turn the Denyall upon the Agent, as surely it would do? should it then be Patient and the other Agent any longer? No sure, the Denyall would be frustrate, it would be but formal, at the most, it could not be real.

It follows then; this Him must be something in us, above our selves, yea above any Angelic Nature whatsoever: and what is that but God alone? You will say perhaps; That's true indeed, God is everywhere, fills Heaven and Earth, and all things, as well as Man, yet does not this enable them to Deny themselves. It may be so; But then it is, because nothing but the Intelligent, Rationall Creature is disposed for such an Ability or Assistance, and so that alone is thereby enabled to this great work. Man therefore (and we may say no less of Angels ) is only properly furnished and disposed thereto, seeing he ha's an Understanding, to be enlightened, he ha's a Will, to be excited and sustained in the performance of it, which Will, though Dead and depraved before yet, by this exciting, assisting, and subsequent Grace of God in us being quickened, is elevated and raised above itself, and so becomes this him, or Better Nature, in us, that is to Deny our Selves.

Hence it is, that, though this whole Action proceeds from that Partickle of God in us yet, it is not entitl'd here to God directly, or His Grace in us, but said, Let him, that is, any Person that shall desire to come after Me, thus actuated and renovated by the Grace of God with him, Deny himself. The Reason of it is this; This Grace of God, though 〈 in non-Latin alphabet 〉 , as the Apostle speaks, 2 Cor. 10. 4. that is, exceeding or Divinely powerful yet, does not work after an Omnipotent manner in us, but se decenter & creaturae convenienter, in a manner befitting it self, and convenient for the Creature, so, as neither it is deficient in necessary power to assist us against all Difficulties; nor yet so violent, as to alter the Nature of that it is but to assist.

Now, that God affords this Grace of His to everyone invited to this Duty by our Savior, is plain, by those General words of Invitation, in the Preface to our Text, for to that our Precept must be adequat. St. Matthew indeed seems to restrain them only to the Disciples: But not only St. Mark, in his parallel, Chap. 8.34. assures us, they were meant as well to the whole multitude, but also the Words themselves plainly involve a Generality. For 'tis certain this 〈 in non-Latin alphabet 〉 , If any man will come after Me, is an Universal Invitation; and, 'tis plain, to that must this him in the Text, be commensurate. If any man will, &c. let any man deny himself: What fuller Universal then can we wish for, then that any man should, not only be able but, be called to do it? The word any indeed includes none, but it excludes not any: It supposes all will not, yet implies any one may, Deny himself, if at least he be one of those 〈 in non-Latin alphabet 〉 , those that have a Will or desire to come after Christ.

And this, I suppose, is sufficient to have shown, that this Adjutorium Dei, as the Fathers called it, this Assistent Grace of God is not wanting to all those that do what lies in them to Deny themselves so, that by the help thereof it becomes a thing feisable unto them. But yet, that we may conceive the manner of this more distinctly, both what this Denyer in the Text is, and what the Denyed, likewise the Nature of the Denyall: It will be very expedient to conceive of our selves, as Origen following St. Paul, and Erasmus Origen, represent our selves to us. For they tell us, Man is said to consist of Spirit, Soul, and Body: and that whereas it is said, The Flesh lusteth against the Spirit, and the Spirit against the Flesh; the Soul must needs be supposed to stand indifferent betwixt them so, that, if it rests it self in the desires of the Spirit, soliciting her on the one side to Virtue, it becomes one Spirit with it; but if it join it self to the Flesh, soliciting her on the tother side to naughtiness, it becomes one Body with it, in the lusts and pleasures of it. That all this is but mere solicitation, without any manner of force on either side, that so the soul may be left at liberty to make her free-choice, whether of the two she will side with: Howbeit the Power of God is ready to attend the motions of the Spirit, when the Soul cleaves unto them. But no power accompanies the motions of the Flesh, the Soul being too able to embrace those Motions of it self, through its own mutability.

Now, after we have first considered, what St. Paul minds us of, that that which is Natural is first, then that which is Spiritual, that is, that the soul is first polluted by cleaving to the corrupt Nature of the Flesh, before it can be purifi'd by cleaving to the Celestial Nature of the Spirit, we shall easily conceive, that this him, we spake of, or the Denyer in the Text, is the soul united to the Spirit, of which the Apostle says, If ye walk in the Spirit, ye shall not fulfill the lusts of the Flesh. That ourselves, or he that is Deny'd in the Text, is the Soul (erst-while) cleaving to the Flesh, of which the Apostle says, They that are in the Flesh cannot please God. Lastly, that the Denyall is no other, but the Souls Conversion from the Flesh to the Spirit, renouncing its former cleaving to the Flesh, and Repenting of it: And, for the time to come, covenanting and resolving, never more to have to do with it, but henceforward forever, to persevere in the Spirit.

I have been the larger on this, because a Point of much importance to all Piety; for who sees not, that in the Feisablenesse of God's Precepts is laid the first stone of its Foundation, seeing no man will but offer to attempt that w ^ch he cannot phantsie to be Possible? Accordingly therefore the Devil seeks mainly to overthrow it, having had such good success on the Israelites in the Wilderness; who, giving more credit to the perfidious spies then to God's, not Pramise only but, command, were overthrown, and could not, a Man of them, enter that good land, not for their Impotency, but Disobedience and Unbeliefe.

Besides; It much concerns us we agree amongst ourselves, against the Common enemy: when we are to deal with them we hold, necessaria manifesta; have we not then as good reason to hold amongst ourselves, Necessaria possibilia; that necessary Procepts (and sure this is a Chief one) are as Possible as necessary Truths are manifest? surely we have, and better. For of the two, Practice is more necessary then Knowledge to Salvation, seeing Knowledge puffeth up, but 'tis only Charity that edifies; And, for our part, we are naturally as destitute of the one as of the other, being no less Blind then Impotent, to all saving Good.

Again; were it not absurd to think the God of Nature less provident, then that Nature He created? now that is deficient to Nothing in things necessary to attain its and, and therefore sure God is not deficient in things necessary to attain His, Far beyond that of Nature.

Yet further; Were it not more absurd, to make the Word of God less Potent then the word of an earthly King? and yet with the word of a King there is Power: but so there is not with the Word of the King of Kings, if we deny His Precept feisable.

Nay, more; Were it not most of all absurd to make the Word of God less Potent then the Word of the Devil? And yet we do it by this Tenet of ours: for, if he bids his Creatures, besotted Inamoradoes, Covetous Misers, or Ambitious Aspirers, Deny themselves in some things, to enjoy themselves in others, we see, they do it, even to admiration; and then shall we affirm it impossible to Deny ourselves in all things, to enjoy our God? What a Solecisme, what a Shame were it, that the Devils servants should be more active, to their Perdition, then God's servants to their Salvations? Pray God, that one day they rise not up in Judgment against us.

Finally, that 'tis generally believed, this Precept ha's been performed by few or none in its Perfection, is not presently to be imputed to its Impossibility, but, with more reason, to our waywardness in the Use of the Means, Prayer, Fasting, and a firm Resolution to fulfill it. For, if it ha's not yet been performed in its utmost perfection (as I believe it has not by any Viator, any living Man ) it follows not therefore, 'tis impossible. Will any reasonable man say, the Israelites could not have entered the land of Promise, because they did not? If so, then certainly the Apostle hit upon a wrong Cause, imputing it, not to their want of strength but, to their want of Faith and Obedience.

Again, because this Virtue is Impossible now to us in its utmost Perfection, shall we therefore conclude it in any degree Impossible? What a Paralogisme is this? 'tis all one, as to say, Because we cannot straight be Angels, therefore we will not be so much as Men. No, if we cannot attain the Perfection of Degrees, let us labor for the Perfection of Parts, that is, Deny ourselves sincerely, with all our Hearts; Uniformely, without connivence. When we have done that, let us make on towards the Perfection of Degrees; for he cannot be so much as Good, that labors not to be Perfect. St. Paul, when he wrote to the Philippians, could not say, that he was Perfect, or had attained the Prize. What? did he therefore set him down, and give over the pursuit of it? No, but this one thing he did; Forgetting what was behind, he pressed onwards to that that was before him, making his Aime at the Prize of the Heavenly Calling of God in Christ Jesus. And the same mind ought to be in everyone of us; for so there it follows in his words, As many of us, says he, as are perfect, that is, make towards Perfection, let us be thus minded: And if any one be otherwise minded, God shall reveal this also to him.

And let thus much suffice to have shown the Possibility of [ III] Self-denial, that 'tis a thing Feisable and may be done of us. But, because this is not sufficient (for should we undertake every Possible thing we might find work enough) the next thing we intend to show you is the Congruity of it, that 'tis sit in Reason and Equity to be done. In Reason, I say, for this is so unkind a piece of work to the common course of Nature, that she is averse from it; and Sense, that, abborres it; No, nothing but Reason is capable of doing it, and that too not, unless actuated and elevated by Divine Assistance. So that, to persuade you to take it seriously in hand, we had need muster up in vincible Reasons for it, else our Text may be in danger to be inverted, and that Patient, we spake of, become Agent, and the Agent Patient, and be Deny'd of him. I am sure, at first, notwithstanding God made us upright, multa ratiocinia, many Reasonings and Inventions were mustered up by the Devil, by our Selves, to overthrow this Truth: These now, we are to show you, were but Paralogismes and False reasonings, by bringing you into the Sanctuary of God's Word, which affords us abundant Reason to the Contrary, why we should renounce and forsake our selves.

This that we may do, you may remember, what I told you even now, that to Deny ourselves in Logic or Reason was to contradict our Being: tollere, to avoid and take it away. Not that we are to endeavor our own Annibilation, for besides that that were Impossible for us, to that nothing is more contrary then Selfdenyall, but to endeavor to disannuall our Self-being, & totally to depend upon God. So then in our Self-denial we are wholly to renounce and abjure the Being of our own: and, if we be not our own, whose else should we be, but God's? His then we are by two main Titles; Our Creation, and Re-creation or Redemption, which is the Title of our Creation re-inforcit.

As for the Title of our Creation; That plainly demonstrates [ 1] this Nullity of Being our own, and our Total dependence upon God. For I told you what Creation was; Such an act of God, whereby the Creature is wholly and solely of and from Him, and of nothing else in the World. So then no Creature is of itself; and if not of it self, it is not its own, but another's, to wit, God's for Him; therefore it must be made: whence Reason argues thus. No Creature is by God made for it self: But Man is one of God's Creatures, Ergo. The Minor we take to be confessed on all hands. The Major is to be proved: And first that de facto, it is so, then that de jure, it should be so. For the first, in the Creation of things we find, that All things were by God made, not for themselves but, for some higher end, which End, the Wise man tells us, was no other but Himself, The Lord, says he, hath made all things for himself, Prov. 16.4.

But this is not to be understood of all things in the same manner; for some things he made more immediately for Himself, as Men and Angels, other things more mediately for Himself, but immediately for Man. We find in the Story of Genesis, that God imparted to other things but of His Being, but to Man He gave His Image also; therefore to Man He gave the rest of the Creatures, that they might serve Him for food and other purposes, the Heavens, yea the very Angels themselves not excepted; But Maus service and Obedience He reserved by a special Command unto Himself.

But yet, though all things were made for a further End then themselves, this hindered not, but they might lawfully provide for themselves; for, that they might serve that End, necessary it was, their several Beings should be preserved, and that as well in their Kinds, as in their Individualls. Hence everything by Nature was inclined to the proper place of its most happy being, Heavy things tending towards the Earth, Light things towards Heaven. Hence, every Creature was endu'd with a strong Appetite of its Nourishment, likewise of its own Multiplication.

But these Appetites, though put into them for their own Preservation yet, show them not made ultimately for themselves; so much appears plainly by, that they call, the Motion of Nexe, or ne detur vacuum, wherein the Nature of most senseless Creatures dispenses with their, necessary but, Private Appetites, for the Continuation of the Universe. So much Nature teaches those Inanimate Creatures by her occult, but uncontrowled Law: But us men Religion further and more manifestly instructs, to Deny the Appetite of our Nourishment by Fasting, of Multiplication, by Virginity, yea of Life it self by Self-denial, when the Glory of God requires it. And let this suffice to have shown that de facto, no Creature was made terminatively for it self.

Now that de jure, it ought to be so, will appear, if we consider that, God being the Summum, yea the solum Bonum, the chiefest and Only Good, as our Savior tells us, Self-love is His alone Prerogative, He alone may, He alone ought to Love Himself. Which, if it be so, then how can it stand with His Nature & Prerogative, to make such a Creature as, in its Energie, should proceed directly forward, that is, work only for it self, but no ways reciprocate any Good to Him, the Author of its Being? Certainly, it cannot; For, as the Apostle tells us, God cannot deny Himself, therefore must needs make all things for Himself, for His own Glory.

Hence it is, that all things which any way savor of Independency on that supreme end of all, by being done to no end, but merely for themselves, become, to the judgment of Right Reason, absurd, odious, monstrous; such is its Loyalty still towards its Creator. In Logic, we call it the woman's Syllogism to prove a Question by it self, without a Third Argument, It is so, because it is so, and accompt it Ridiculous. We do no less in Morality; but dubb him for a Fool, and laugh at him for his pains, that does a thing in vain, or to no End and Purpose. In Policy; we hate those Commands as Tyrannous, that are Arbitrary, and directed by no Law, but Will; where star proratione voluntas, the Command ha's no aim or limit, but the mere lust of the Commander. And have we not then good reason to believe, that, in Theology, that Monstrous sin is most diametrically opposite to God and His Holy Spirit (and so the sin unpardonable ) which is committed for it self, that is, not for any seeming either Profit, Pleasure or Prefement that it presents but, merely for its Obliquity and Contrariety to God and Goodness? for my part, I think, we have. For what sin can we imagine to be more sinful and malicious? what sin to be more likely the sin of the Devils, who, as they sin'd without a Tempter so, sin'd without any hope of Pardon or a Savior? what sin to be more likely that sin unto Death, St. John speaks of, then this?

In a word; It is so consonant to Reason, that everything should be made, not for it self but, for some Higher End, that Reason it self is taken from the several Ends of Things and their Affections to each other. For the Object of Logic, or the Art of Reason is, not the T 〈 in non-Latin alphabet 〉 (that belongs to Physicks and Metaphysics ) but, the T 〈 in non-Latin alphabet 〉 of the Creature, that whereby it relates to its Neighbors; and therefore Argumentum is well defined to be, quod ad aliquid arguendum affectum est, which we shall find true of all the Topic Heads of Logic, if we examine them. Hence too it is, that in our Natural Logic and ordinary Discourse, we call the end of a Thing its Reason; for so, when we ask the Reason, why such a Thing was done, we assign the end or Design thereof as the only Reason for it.

What Reason then can Man possibly phantsie to himself, why he should be exempted from the common Condition of all Creatures, and flatter himself to be made for no end, but himself, since that is indeed to be made to no end at all? Certainly he has no Reason for it. Nay, he ha's so much the less Reason for it, by how much he is endued with Reason, above all other Creatures; for that shows us, even Logic it self cannot find a Reason, why any Creature should be made for it self.

Surely then, so it is; Man cannot claim any Title to Himself; not to his Hands, to do what he pleases; not to his Tongue, to speak what he pleases: No, not to his very Heart, to think what he pleases: But acknowledge he must God to be the Lord Paramount of them all, and esteem himself but as His Steward, to render an Account of them. Since then we are and have nothing of ourselves, but what we received from Him; if He require them (all) of us again, let us by no means grutch them Him: We give Him but of His own, and may He not do what he pleases in suo, with that which is His own? We think it good Reason in our own case. But yet, if by His Grace we can but do this willingly, which is all we can pretend to, we shall in no wise fail of our Reward, seeing we bestow our Selves on Him, who is the Lord God of Recompences, as He is still'd in the Prophet.

And this may serve for a kind of Demonstration, which may 〈 in non-Latin alphabet 〉 , stop up the mouths of all Gain-sayers: But now to persuade those that are more Equitable to this Duty, this perhaps may be sufficient: That we see nothing made by any one, but who expects some Use and Service from it. Indeed a thing may come from and break out of one, which he will not own, but be glad to be rid of; as Augustus, meaning to disavow Julia for her lewdness, would say, she was, not his Daughter but, an Impostume broken out from him; But make a thing one will not, but we will own and be glad of it. And therefore God having made us by Creation, owns us all for His Sons, as 'tis in the third of Luke and the last; but this is so long as we are Sons indeed, that is, such as He made us, very good and serviceable to Him. Now serviceable to Him we cannot be, but by manifesting His Glory; and manifest his Glory we cannot, but by manifesting our own Vilenesse, Emptiness, and Nothing, which is to be done by Self-denial; this Service therefore His making of us for Himself, obliges us unto. If then we refuse to perform it, and become a refractory Generation, then he disavowes his own Workmanship; says, You are of your Father the Devil; your Father was an Amorite, your Mother an Hittite: Then He will not own us for His Sons, as we would not Him for our Father, but proscribe us for Children of Darkness, Sons of Belial, of the Devil.

This Title of Creation and Making we may see in things Inanimate. Shall the Pot lift up its self against the Potter, says the Prophet? that were monstrous, seeing it is wholly his, and from him, Matter, Form, and all, therefore in Reason, it should be none but his, if for his turn, to use; if not, to break it. Somewhat appears in things animated with Sense; though they be, not Makers but, Instruments of their Young ones Making yet, we see, so long as their Young are not able to shift for themselves, they are in a kind of Subjection to their Damme. But more may we see it in Men, who are presumed to do nothing without Reason: We know, no title of Government is more just then of a Parent: no tie of Subjection more strict, then of a Child. Lastly, we may see it in matters Civil; If any one make a man in the World, as we term it, we look, he should be our Creature, our Servant for it. If he be not, what think we of him? but that he is uncivil, ungrateful, yea worse then a Beast.

Hencethen we may see the Bond, that obliges him, and the rest, to such Observance; It is no other but that of Gratitude and Thankfulness; A Virtue never sufficiently to be commended; as the contrary, unthankfulness, is never sufficiently to be condemned. We say, Ingratum dixeris, omnia dixeris; and the Heathen man could say, In hoc Vitio nihil non mali inest, that 'tis the worst of Vices, and contains all in it. What should be the Reason? Surely, 'tis nothing else, but a Result of this Principle we plead for; for Gratitude being an Acknowledgement of Dependance, is no small part of Self-denial, the root of all Virtue; Ingratitude being a disavowing of Dependance, is an Attributing all to ourselves, the root of all evil.

Now, an Appendix to this Title of our Creation is that of God's Preservation of us; for that is no other but the Act of Creation continued and sustained by that Word of God, whereby at first He enacted the Law of Nature. And indeed, if we consider the Creatures Mutability, from one thing into another, by reason it is Contiguous with, and consists of, the Elements, that are altered every moment by the Heavens, and every moment alter and impair us, more or less, it will appear, that God's Preservation of us is, though not formally yet, materially as beneficial to us as our Creation, and therefore ought to infer the same Right in us, and involve us in the same Obligation.

But this especially, if we consider 'tis such a Preservation of us, as withal includes a Benigne Providence in it: Such as, besides our Being, provides for our well-being, well-being for our Bodies, in the things of this Life, and well-being for our souls, in the better things of the Life, to come. And this may lead us to that Other Title, whereby God claims us to be, not our own but, His, the Title of our Redemption. [ 2]

The first way God gave us a Perfect Being, by this he He restores it: We were all lost in Adam, so lost, that we declined and were falling away to Nothing: But then He that was the Good Shepherd and Bishop of our souls, 〈 in non-Latin alphabet 〉 , to use the Apostles phrase, caught hold of man, as he was even going, brought him back again and restored him to his first Perfection. For indeed our Redemption is nothing else but a Bringing of us back to the first Point of our Creation, a re-instating us in the Condition of the Protoplasts. So much is plainly intimated in those words used by the Gospel, Redemption, Renovation, Regeneration, Reconciliation, 〈 in non-Latin alphabet 〉 and the like, all which argue a Repetition of an act, a Returning to the First Point. For what was that first Point, but Paradise? But that was the last Point of our Redemption, our Savior never making the least mention of Paradise, till he was Sacrific'd on the Cross, and then too He did not promise it till after all was fulfilled.

The Wise Man tells us, God at first made us upright, that is, in such an estate wherein had we persevere'd, we had been happy: But then we sought out many Inventions; We would needs take upon us to be seeking of our own heads; and seeking many Inventions, therefore sure not the Will of God, which, beside that it was most One and Uniforme, was obvious too, needed no seeking, being in our mouths, yea in our hearts to do it. Thus seeking these Inventions, and our Selves in them, we forsook God our Maker, and betook our Selves to His Enemy the Devil, by which seeking we even lost our Selves, and so had perished forever. But God was too merciful to behold so great misery without Pitty; out of His abundant Compassion therefore He sent His Son, to seek and save that which was lost. To seek us, He came into the World; and, to save us, He preached salvation by His Life and Doctrine, the Foundation whereof He laid in this Precept of Self-denial. The Example of His Life began with a Fast, and a large one, that of Forty days; His Doctrine began upon this Text, Repent for the Kingdom of Heaven is at hand: Now Fasting and Repentance are the Principal acts of Self-denial and Mortification.

Thus doing He did, that which the Prophets foretold He came to do: Finish the transgression, and make an end of sins: Or, as one of them speaks, destroy the Kingdom of Sin from off the face of the earth. Whereas therefore the Devils Method in erecting this Kingdom was, 〈 in non-Latin alphabet 〉 , to scatter and, as I may say, rout the orderly works of God; whence it is, we read of some that were 〈 in non-Latin alphabet 〉 , out of their places, others 〈 in non-Latin alphabet 〉 , out of their ranks and orders: Our Savior, 〈 in non-Latin alphabet 〉 ; The Leader General of our Faith and Salvation, coming to set in order the Works of God again, did 〈 in non-Latin alphabet 〉 , as I told you out of St. John, in like manner scattered and routed the works of the Devil, that he might 〈 in non-Latin alphabet 〉 , as another Apostle speaks, recapitulate and set in rank, under their proper Heads, all things in Heaven and Earth.

We see then, this Title of our Redemption, is that of our Creation re-inforcit, and therefore must needs argue God's Propriety in us no less then that, nay more by far, because a work more Difficult; For in our Creation, God found no Opposition, and therefore by His Word and Spirit all things were made, as I may say, liquidly. It was not so in our Redemption: No, there He found great Opposition, such as required, not only His Word and Actions but, Sweating, Sighes, Groans, yea His very Death to Master.

Now by His Death He laid down a Price, such a Price as redeemed and purchac'd to Him all man-kind so, that having redeemed us by a Price, by the Law of all Nations, we ought to be, not our own but, His that bought us. And thus much indeed the Apostle tells us, in so many words: That we are, not our own but, God's, because redeemed by a Price: whereupon he straight infers, We ought to serve, not ourselves but, God with our Bodies and our Souls, seeing they are His. If then we must serve Him with them both, certainly we must Deny ourselves. For in all Reason, we ought to obey His Will, whose Servants we are; but, we see, our Text tells us, 'tis His Will, we should Deny our Selves; therefore Deny our Selves we must, because of our Redemption.

But yet, because this is the Command of Him who is 〈 in non-Latin alphabet 〉 , the Word and Reason of His Father; and our Design in this Point is, not to Draw but, Lead men to this Duty: Necessary it is we show you the Equity thereof: That the Injunction of this Duty flows, not from the mere Will of our Redeemer but, from the Nature of our Redemption, which exacts no less at our hands, if we mean to be Partakers of it. That we may partake of the Redemption wrought by Christ, 'tis necessary we be in Christ, as to partake of Adams Curse, 'tis necessary, we be reputed in Him. But in Christ we cannot be otherwise then by Representation, so therefore, and no otherwise are we reputed in Him. For, amongst other things He is likened unto for this purpose, as a Head, a Root, an Elder Brother, one notable resemblance of Him is to the First Fruits; therefore more then once he is called the First Fruits from the Dead, by virtue of whom we partake, not the Corporal only but also, the Spiritual Resurrection: Now, we know, the First Fruit is the Mass merely by a Representation of it, as we may see in the Law of the First Fruits, Lev. 23. 10, 11. but more plainly by the Apostle, Rom. 11.16. If the first fruit, says he, be holy, the Mass is also holy. Represented then we are in Christ, as the Mass in the First Fruit, and so in Him God is well pleased with us. But now represented we cannot be without some Similitude and Conformity; as a Picture cannot represent a Man, if it be no ways like him. Accordingly, therefore, the Mass is ever like the First fruits, the First fruit being nothing else, but, as the Name imports, a certain portion taken out of the Comon Mass or Heap: And so the Apostle says, there must be a Conformity betwixt us and Christ: that as we have borne the Image of the earthly Adam, so we must bear the Image of the Heavenly.

Now to what Image of Christ must we be conformed? the Apostle tells us, Rom. 8.29. to the Image of his suffering, that so He may be, as the First fruits so, the First born amongst many Brethren. As He, being in the form of God, and accounting it no robbery to be equal to Him, yet took upon Him the Image of a servant; humbled, emptied, displeased, that is, to use his own term here, Denyed Himself for our sakes, that were his Enemies: so we, who most truly are Nothing, yea less then Nothing and Vanity, of ourselves, should in acknowledgment thereof, humble, empty, displease, yea crucify ourselves for His sake, who first loved us, and gave Himself for us.

To this, says St. Paul, we are predestinated ; and in another place, he says, we are appointed . To this, says St. Peter, we are called . Hence proceed those frequent Axioms of the Apostles; If we be planted into the Likeness of His Death, we shall be also in the Likeness of His Resurrection . If we suffer with Him, we shall Reign with Him . If we Dye with Him, we shall live with Him. If we Deny Him, He will Deny us ; and the like. Hence also those that are His true Brethren, are said to bear about with them, the Brands , the Dying of the Lord Jesus , to be crucified together with Him ; yea 〈 in non-Latin alphabet 〉 , vicissim replere, that is, by way of correspondence, to fill up again, 〈 in non-Latin alphabet 〉 , the Leavings, as I may say, of the afflictions of Christ in their own flesh .

And this, one would think, might be sufficient to stop the mouth of all false reasoning; But yet we cannot expect it should do it so, but that Nature, not yet satisfied in the Point, will set Reason on work to confute what ha's been said; And at length, it is conceived, enough may be bolted out of Scripture it self to do it. For does not St. Paul make the Love of ourselves, our motive to love our wives, because no man ever yet bated his own flesh? And does not our Savior, out of the Law, make it the Rule of our Love to our Neighbors, commanding us to love them, as we should do our own selves? Now, if it be so, then certainly we are not to Deny ourselves, for to love and to Deny our selves are contrariant acts; Love, that, tends to Union; Denyall, to separation.

To this we answer fully, (having somewhat touched it before) that so much of us is in this place termed ourselves, & consequently so much of us, & no more to be Denyed, as is Contrary and Repugnant to the Will of God. Now the Will of God is, as I shown even now, that we should preserve ourselves, our Being, and our Well-being too, by all Means possible; But ever provided those Means be Honest, that is, such as He bath set us out plainly in His Word, which is His will. Now this makes nothing against Self-denial, for here we must observe, that in loving our selves so only and no more, we are to Deny ourselves, seeing this we are not to do in love and obedience to our selves, but only to the Will of God. Thus much, I say, of necessity we must note for this; Because if, whensoever it shall please God to make an extraordinary exception to those Ordinary Means, as sometime he ha's done, and does still to the Martyrs and Witnesses of His Truth, if then, we shall love our selves, our Lives or anything that we have, we take the ready way to lose them forever; but if we lose them, we shall indeed save them, as our Savior tells us. So then, notwithstanding what Nature and Reason can object, it remains a firm Conclusion, we must Deny ourselves.

And so, we hope, enough hath been said, to convince any [ IIII] Reasonable man of the Equity & Congruity of this Precept of Self-denial. But yet, because there are many Unreasonable men in the world, that will not live by Faith and Reason, but by Sense and Experience, and therefore will nor do nor believe what they find to offend their senses; for these 'tis fit we use some forcible Club-Logic, that may cogere intrare, in a sort, compel them to enter in and obey it.

Now this we cannot better do, then by laying before them the Necessity of Self-denial. But this, not a Categoricall or Fatall one but, an Hypotheticall, Conditional one, one that may very well be Voluntary too. For 'tis true, this Precept linckt with the Precedent words, by that vinculum connexivum, If and then; If any one will come after Me, then let him Deny himself, makes but a Connexe Axiom, and so it requires not truth of parts; No man may come after Him, and so, no man may Deny himself; this, to speak 〈 in non-Latin alphabet 〉 , is possible. The Necessity therefore of this Precept rises, not from its truth of parts but, from the Necessary Connection of its parts; That, if the Antecedent be granted, the Consequent cannot be denied, because of the Necessary dependence that is betwixt them; the one being of the Cause (commonly) the other of the Effect, and no stronger dependence then of the Effect upon the Cause; For the Cause gives it existence, and therefore, if the Cause be and be Operative, (as it should be) the Effect must follow thereupon. Now who is there, at least what Christian, but will grant the Antecedent part to be true, That We ought to come after Christ? if he will not, that of Peter must compel him, Whither shall we go from Thee? Thou hast the words of eternal Life. Thou, and Thou only, so he afterwards expounded it: There is no other Name, says he, under Heaven, whereby we can be saved, but by the Name of Jesus only.

Well then, if we grant the Antecedent necessary, we must not hold the Consequent a matter of Indifferency, as the Masters of our Logic tell us. No, we see, these Parts stand not together upon terms of Indifferency, but of plain Necessity: 'It is not, If any one will come after Me, 'tis expedient, he Deny himself, but he must Deny himself; 〈 in non-Latin alphabet 〉 , let him Deny himself. which let we must not take to be a word of Permission, as if for this matter Christ did let us'do as we pleased, that's the Poverty of our Language, but (as it is in the Original) Imperative, he must Deny himself, 'tis so commanded, so decreed. Now any Decree or Command are manifest arguments of the Necessity of the thing Commanded, either in respect of the Commanders Will, or the Importance of the Thing commanded.

For the first; As in Nature there is no greater obligation then Necessity, which therefore is said to be stronger then any Law, because it cannot be bound by any, so in Policy there is no greater Charge then a Command, and, that which ever should attend it, the effectual prosecution of it. And then certainly the Command of God, of Christ, must needs impose on us the greatest Necessity that can be. For we ever measure the force of a Command by his Authority that Commands it, by his Power to Reward it, if obeyed; or Punish it, if neglected.

As for God's Authority, He is our Creator, we His Creatures; He our King, we His Subjects; He our Lord, we His Vassals; He our Father, we His Sons; yea, He is everything to us, that may challenge either Sovereignty in Him to Command, or Humility in us to obey: Therefore we ought to obey Him in this Precept, were it for nothing else but for those so many and strict Relations betwixt Him and us.

But, alas! if this were all, there were but small hold to be taken of us; these are but weak Motives, and far in feriour to the force of a Necessity, especially to a mind void of all Ingenuity; therefore, to these, God ha's a twofold Power, which indeed are the main sinews of Government and cart-ropes of Obedience: Power on the one side to Reward and allure us; on the other side, to Punish and affright us. His Reward, the greatest that can be imagined, the Eternal Fruition of Himself, and therewith Everlasting Happiness; His Punishment, the terriblest that can be devised, Exile forever from his Presence, and therewith everlasting Misery. I trow, these will, if duly ponder'd, impose on us a Necessity of obeying with a witness, velfaciendo, vel patiendo; either by doing His Will, of ourselves; or by enduring it upon ourselves.

So then, were this a Precept of Peremptory Will and Pleasure, a Precept of mere Sovereignty, yet did it conclude us strongly necessitate Praecepti, by reason of that Necessity the Command of Christ imposes on us. But this is, not such a Precept but, as I showed you, imposed upon us on Urgent and Weighty Reason; It is the Consequent to an Antecedent, and such an Antecedent as is of the highest necessity that can be, therefore we must needs more strongly be concluded under it necessitate Medii, by reason of that Necessity that is in the Thing it self, for the obtaining that end for which Christ hath prescribed it.

And indeed a plain necessity there is, we shoùld Deny our Selves, on Supposition that we mean to follow and come after Christ. For, we know, Two contrary Extreames cannot meet together; but, if the one be approachit unto, the other must needs be forsaken: As for example, Egypt and Canaan were two contrary Extreames to the Israelites, while they were passing from the one to the other, so that, to go towards the Land of Canaan, they must needs go out of Egypt; and to return to Egypt, they must needs forsake the Land of Canaan. Now Christ and our Selves are two such Extreames, and indeed were typified by them; Christ and His Kingdom by the Land of Promise; our Selves, and our own Lusts and Wills by the Flesh-pots of Egypt. Therefore as they could not tend to the one, but they must needs recede from the other, no more can we follow or come after Christ, but we must needs Deny, renounce and forsake ourselves.

That Christ and our selves are two such Contrary Extreames is easy to see, from their Contrary Originalls, Contrary Effects. Our Selves are from the Earth, Earthly , Carnal, Sensuall; but Christ is a Spirit , and that from Heaven, Heavenly. Our Selves meditate evil, nothing but evil, and that continually; we are all gone astray and become abominable, there is none that doth good, no not one : But Christ did all things well , there was no guile found in his mouth , in his hand much less: he was without all Sin , all Spot , for He fulfilled all Righteousness . There is no Communion then between Light and Darkness , as the Apostle tells us, betwixt Christ and Belial, that is, our Yoaklesse Selves, that we should ever hope 〈 in non-Latin alphabet 〉 , as he there speaks, to join two such Contraries and make them draw in the same Yoak together.

From this Contrariety it comes, that everyone, that in any measure follows Christ, feels a manifest conftict in himself, between Christ and Himself, the Old Man and the New; the Flesh and the Spirit; the Seed of the Woman and the Seed of the Serpent, drawing contrary ways in him. Hence it is, Christ tells us, He came to send not Peace on Earth, but the Sword: What Sword? that devouring Sword of War, to master everyone that is our weaker? God forbid we should once think it: No, but the Sword of the Word of the Spirit, to fight against our Lusts that make an irreconcilable War in our Members. For our Lusts like Sturdy Beggers, if Christ Deny them in us, fight straight, and there begins the fray.

This fight is more or less, one time or other, in everyone that hath anything of Christ in him. He therefore that enjoys perpetual Peace within him, as the Heathen man said of him that lived in perpetual Solitude, aut Deus est aut Daemon; either he is a Saint in Heaven, or a Devil in Hell; either perfectly united to God and Christ and out of that World into which our Savior said, He sent no Peace; Or else he is wholly his own self, his heart hardened, his Conscience seared, and generally cast into a Reprobate sense, so that he may well be said to be dead, while he is alive, dead in Sins and Trespasses, and in the very verge of that place, which is called the Second Death; from which, Good Lord! deliver us.

But here some may likely interpose; Grant there be such a Contrariety betwixt Christ and our Selves, that they cannot possibly be brought together, perhaps we may run a Midle course though, may partake with either of them, and so forsake neither. No, by no means: This will not be taken for a Following or Comming after Christ, which is supposed to be with Constancy and Resolution, but rather a Halting between two opinions. For what is Halting but a default of one of our legs, when we can use but one of them at once? when therefore we lend one leg to one Opinion, another to the contrary; one to God, another to Belial; one to Christ, another to ourselves, must we not needs limpe there while, yea halt down-right? it must needs be so, it cannot otherwise choose. But, if we do so, we cannot follow Christ, which he Himself expounds here to be, not a Halting but, a Comming after Him, with uprightness and perseverance. For indeed Christ is jealous of any Partner, must have all or none, because all is but too little for him, both our feet too weak to follow Him.

Hence it was He forbad mongrell Procreations, Miscellany Seminations, and Lintsie-Woolsie Garments, under the Law; that He threatened so many woes against Hypocrisy, under the Gospel; that He exclaim'd on Laodicea for her Luke-warmenesse, and, as if he had been sick at stomach of her, threatened he would Spue her out of his mouth, the effect of luke-warm water. Hence he found fault with Peter, because coming to Him, he did 〈 in non-Latin alphabet 〉 , look two ways, or asquint, as proceeding from a small Faith (and Love too or Self-denial. ) By all which it manifestly appears, that Christ & ourselves are 〈 in non-Latin alphabet 〉 , Contraries without any Mean at all betwixt them: that which our Savior Himself tells us, saying, Whosoever is not with me is contra, Contrary to Me. And likewise, Whosoever is not contrary to Me is with me.

Thus have I shewn the Possibility, Congruity, and Necessity of [ V] our Obedience to this Precept of Self-denial. And this indeed seems enough to elicit our act of Obedience thereunto: But yet, because 'tis not one act or two that can entitle us to a virtue, but many Acts are required to the begetting of a Habit; and many Acts cannot be exercised without they be done cheerfully, which is the Reason, that in all our Acts of Religion, God more especially requires the Heart; therefore yet have we two Arguments behind, to win our Hearts, if it be possible, to do, what must be done, cheerfully: And those two are, first the Excellency of this Precept an it self; then its Utility, to all those that practice it.

That this Precept is more Sublime and Excellent, then any in the Law, will appear hence, That this Precept bids us Deny our Selves, yea even in that which the Law permitted to us, whereas the Law rather bade us seek ourselves, what else is the desire of a Temporal Reward but an effect of Self-love? Which, though it be not Vitious, being done in relation to a Promise yet, certainly cannot be so excellent as to embrace Virtue for it self. But now the Law, that, makes the Hope of a Reward the Chief Motive of Obedience; whereas the Gospel, though it have its Reward, and a far greater one then that of the Law: (for indeed this is the Substance whereof that was but the shadow ) yet does it not bid us look at the Reward as such, but do the thing for it self: or rather, to speak more clearly, it tells us the Reward we are to do the Duty for is • o-incident with the very Duty it self, as I showed you before out of John 17.3. Hence it is, the Law, according to the Apostles intimation, is by the Schools truly called Lex timoris, the Law of Fear; Fear as well of losing the reward, as of enduring Punishment: But the Gospel, no less truly, called Lex amoris, the Law of Love, of Love that once perfected casteth out Fear, and, as Ber •• ard truly says, Vires non sumit de spe, is no whit fortifi'd by Hope of a Reward. Hence our Savior called those that obey merely for Temporal Reward, Mercenaries, (thereby intimating the Pharisaĭcal Doctors of the Law ) and says, those, when the Wolf came, would flee away, as loving themselves more then their Flock: But the Good Shepherd, says he, that loves his Flock, and is loved of them (such as Himself was) will die first, before he will do so.

The plain Truth is; if we love only because we are loved, obey God because he obeys our Desires, and trust Him, because He gives us His Counterbond to save us harmless; I may well ask, with our Savior, 〈 in non-Latin alphabet 〉 ; What extraordinary matter do we? What more then Publican's, then wicked men; yea then the very Brutes themselves, whom yet we think our Inferiors? But if, out of the love of God, and Goodness it self, we obey, for nothing else, then indeed, we do somewhat worthy of the excellency of our Master, Christ, and the Perfection of His Evangelical Doctrine.

This is it that made the Ministration of the Gospel far more glorious then that of the Law; this makes our Righteousness exceed that of, the Laws strictest Sectaries, the Scribes and Pharisees. Whence come all those 〈 in non-Latin alphabet 〉 , those Transcendent Precepts, of the Gospel, but from this Precept of Self-denial? How should we come, not so much as to speak hastily to our Brother: not so much as to look upon a woman to lust after her: not so much as to affirm or deny anything, more then by yea and nay, except we deny ourselves? How should we love our enemies; do our Alms, Fast and Pray, all in Private; Never Censure our Brother, never be solicitous for food or raiment, but wholly depend upon God for them, if shut up from the Means, without Self-denial? Do these things, says our Savior, that ye may be perfect: A plain Argument, these Precepts are the Perfection of the Gospel, and the want of these, the Imperfection of the Law, which brought nothing to Perfection, as did the Gospel by bringing in a Better Hope.

But mean time, that I may be rightly understood, I intend not this to disparage the Law, or its Work in any one whomsoever; We acknowledge, the Law is holy, just, and good, so it be used lawfully: that is, as a Pedagogue, to bring Children on to Christ: not as a Doctor, to build up perfect men in Christ. We say further; It is, not only Good but, Necessary for those that would come after Christ; because none can come to Him, much less come after Him, but those whom God the Father draws first by the Law: but those that believe, God is, and is a Rewarder of them that seek Him, and so consequently a Chastiser of them that neglect Him. It must needs be then, those that obey as Servants do well, for they rebel not: but those that obey as Sons, they do much better, for they obey indeed, with their whole Hearts and minds, without respect to themselves. What shall we say then? but, that those who are brought on by the Law, and engraffed into Christ, may say to the law, as the Samaritans to that Woman, John 4.42. We do no longer believe now because of thy speech; for we ourselves have heard and seen that this is the Christ, the Savior of the World.

Let this suffice to have shewn the excellency of this Precept [ VI] in the Doctrine of it: But now to show you the Transcendent Excellency of it in the Practice and Exercise, we will in the last place lay before you briefly and succinctly, the abundant Utility thereof. In which doing, we shall become all things to all men, that so we may gain some: we shall direct our speech as well to those that are but 〈 in non-Latin alphabet 〉 , as to those that are 〈 in non-Latin alphabet 〉 , as well to the Hearers of the lowest, as of the highest Fourm: For such Auditors I am sure we have most cause to look for in this f ••• -Romuli we live in; at least, to calculate our speech to such must needs be the safest way, because then it may serve indifferently for all Capacities whatsoever.

But here I might well lose myself, should I hoise up full sails, to pass through the Ocean of Particulars: Let it be sufficient, if we can descry them afar off, and so draw up all. The Apostle tells us, that Godliness is profitable for all things: which, if it be true, as it is most certain, it must be as true of Self-denial, since as we have showed abundantly, no Godliness without it. The Truth then of both he shows us in the sure Foundation of God's Fidelity, who hath promised to it all things, as well the things of this Life as of that which is to come. For the Promise we send you no whither, but to the tenth of St. Markes Gospel, Verse 29.30. Where for this Life, our Savior promises, Whosoever hath forsaken Houses, or Lands, or Wife, &c. shall receive an Hundred fold, with Persecution: For that which is to come, and, says he, in the World to come, Life everlasting.

For the Fidelity of the Promiser; we must consider the Promise is to be taken of us, as 'twas meant by him that made it: And how was that? literally? as if we should receive the same things in specie, in kind, a Hundred fold? Surely it cannot be. For, besides that we never read nor heard of any that received so much, it were absurd to believe, He promised a Hundred wives for one, Polygamy never heard of, whereas even Bigamy is forbidden by the Gospel. And sure, that he meant it not literally, is more then evident by that Clause affixt unto the Promise, with Persecution. For, did He mean it literally, what else were this but to give the thing Promised with one hand, and take it away with the other? it were like an Abatement in a fair Coat of Arms, yea it were Contradictio in Adjecto, and Additament Contradicting what before he Promis'd. I wonder, what are all this Worlds goods with Persecution, when we can neither joy in, nor enjoy them, as daily experience shows us? What is meat to the Sick, that cannot eat it? what Music to the Deaf, that cannot hear it? or Beauty to the Blind, that cannot behold it? Or should we think, our Savior meant us those things, as Covetous men seek for Wealth, to keep, but not to Use them, (though Persecution will not allow us that neither) yet were this but to delude us; For since all things here are given us, ut utamur, non fruamur, tha • we should use, not enjoy, them, we could not but, with Covetou • men, want as well what we had, as what we had not.

But now taking this Promise spiritually, in an Anagogical sense, we can easily reconcile it with Persecution, were it needful here to show it, so easily that, as we shall make appear, it will be a hard matter not to suppose Persecution, or that which is tantummount, to the right under standing of it. Surely then our Savior's meaning was, Those that parted with those things there reckoned up, should receive the same, not in Kind but, in Worth and Value a Hundred fold, even that which everyone aims at in the enjoyment of those things.

For this is certain; Every man, in the enjoyment of those things, seeks for Good unto himself: this Good he is never satisfied with, till it become Summum, at the height and best: Now the Summum Bonum, the Best Good is Happiness; Everyone therefore, enjoying those, or such like things uses them as the Means whereby to obtain their End, Happiness. But now, we have a General Rule, The Means are to be sought after, not for themselves but, only for the End: It must needs therefore be, he that helps us to the end, though he does not withal to the Means yet, gives us the Means too, because he gives us that for which only the Means are good and desirable. If then Christ promises and gives us the end we seek for in those things, (as He does, and that in this Life) to wit, Happiness, He must needs therewithal by consequence give us the Means, the Things themselves.

But does He, moreover and above, give us an Hundred fold in too? Yes, that he does, and more. For, we must know, that though we seek for Happiness by such Means yet, they are not the true Means to obtain it: for then some time or other, in them we should find it. But that no man ever yet could do: but still, having enjoyed any or all of them, they were fain to complain with S ^t . Augustine, Cor irrequietum est, donec veniat ad Te, That Mans desire cannot be satisfied in any Creature; not, till it come at God. And so much we find wittily insinuated by a Spanish Author, in his Fable of Jupiter, who being offended with Men for worshipping their Petty God, Content, to a neglect of himself, took Content away from them unto himself, and clapt his Brother Discontent into his clothes, that so men finding no Content on Earth, might seek for it only with him in Heaven. The Fable does Moralize it self, and signifies nor more nor less unto us, then what is the Subject of Solomon's Ecclesiastes, Vanity of Vanities, all is but Vanity: that therefore here we must not set down our staff, but seek further to that City in the Heavens, whose Maker and Builder is God. But now thither those Means we spake of would never lead us, for then our Savior would never have bidden us forsake them, to follow Him: A plain Argument, they are, not Means and Helps but, Remoraes and Hindrances, rather from Following Him and obtaining Happiness. And then, I hope, it cannot be, but Christ, in bestowing on us that Happiness we seek after, but being blind and erring cannot arrive unto: and this too by making us forsake what, we mistake for Happiness but, is indeed our Shame and Misery, does bestow on us the full worth of those Means and an Hundred fold to boot.

But now, to the main Point, That Christ promises and bestows, even in this life, true, (though not full ) Happiness on all those that forsake all and Deny themselves: This we think possible to make appear, the Promise, out of the Text, the Performance, out of the Nature of Self-denial. The Promise, we say, is contained in the Text, not in so many words indeed but, by most plain and infallible Consequence: For the Text says, If any one will follow Christ, he must Deny himself to do it: I hope then, if he does so, if he does Deny himself, He promises he may and shall follow him. But now what is it to follow Christ? It is to be wheresoever Christ is; So He Himself expounds it, John 12.26. But how does He mean that? by a local Motion? Certainly, Nothing less; for then all Christians must get them wings, and fly up to Heaven, where now our Savior is: But in Spirit, for He says, they are to be with Him, to see His Glory, John 17.24. That is, as the Apostle expounds it, to be transformed from Glory to Glory, as by the Spirit of the Lord, which is nothing else but to be spiritually Happy.

For the Performance of this Promise; that will be evident in the Act of Self-denial. Which that we may see, you must know, that Happiness is the Fruition of and Union with God Himself: That that Union must be by Love, the Uniting affection. Now, if there be nothing in the whole world beside God and the Creature: If these two make up everything, then certainly he that Denyes and forsakes the Creature, must needs love God or not love at all. That the Will should not love at all is impossible, for then it should not be a Will, seeing to Will and to Love are both one: Therefore Denying the Creature, it must needs love God, therefore be United to Him, therefore be Happy.

Again, God being our Summum bonum (as we all grant) the Perfect Good; he must needs attract proportionable, that is, Perfect Love. If He does not attract such love everywhere, as 'tis plain He does not, very few loving God in Sincerity, there seems to be no other Reason of it, but this, the defect of men's sight, that they see Him not to be such, that is, their Perfect Good. Now of this. Defect there can be no other Reason rendered but this, The interposition of the Creature betwixt us and God, and our beholding and loving of it more then Him. These are the Clouds that hinder us from beholding and admiring the Glory of the Sun of Righteousness; this that 〈 in non-Latin alphabet 〉 , the Apostle speaks of, that sin, or (as Thomas ) that Occasion of sin, that does so easily, so every way beset us, and therefore must be put away before we can run the race of Happiness, that is set before us. So then, it must needs be, If we shall put away that sin, if we shall doffe our Selves, and 〈 in non-Latin alphabet 〉 , look off the Creature, to look on Jesus, the Author and Finisher of our Faith, and so see God only in everything, then we shall be united and one with Him, as He with us; then our Will shall no longer be ours, but swallowed up of His, and we shall no longer be ruled by it, but His Will shall rule within us: In a word, we shall be in this World, as we were in Paradise; that is, enjoy true solid Happiness.

But (mark ye) with this difference it is; Our Happiness here is but Inchoate, not as hereafter it shall be, Consummate. Here our Paradise is beset with Briars and Thorns, not as the First, where was nothing but what was profitable and delightful Therefore though our Savior promises a Hundred fold here, yet 'tis with Persecution: and therefore the Apostle tells us, we must run our Race with Patience; for in another place he says, We had need of Patience, that so we may attain the Premise.

For the need we have of this Patience arises hence, because of that Cross we must bear, as soon as we begin to Deny our Selves; for so it follows in the Text, Let him Deny himself, and take up his Cross. What Cross is that? it is no other but that which wicked, Self-willed men will lay upon our backs. For, though we, for our parts, Deny our Selves never so much, yet, because the World will not do so too, so long as we remain in the Body, that will hate and persecute us, as those that do the Works of Darkness hate, and curse the Discovery of the Light.

This is the Happiness of every Particular Man, that shall Deny himself. But now if every Man should do so, Good God! what a Happiness were that to all men! what an Alteration would that make in the World! What a Golden Age should we have! All things then would become New, and these Old things, Old Principles, would pass away and vanish. For, whereas there was never more of Hell upon Earth, then now; the Devil never looser, never more raging then now, by reason of the generality of Self-love and Self-will, that would banish the Devil out of the World, or at least so bind his hands, he should not hurt us; that would make this Earth a true perfect Paradise, where no other Will should rule but God's, and He only should be exalted, He should be All in all. For then our Understandings being full of Truth and Knowledge, and our Wills of Candour and Ingenuity, and our Affections absolutely commanded by them both, all Factions, and Fractions in the Church and State would be salv'd and removed: Then all our actions being measured by Temperance and Moderation, our Bodies should not be impaired by Diseases or Physic, and Death be, not an Abridgement but, a Period unto Nature: And then too all Covetousness, Malice, and Envy being exterminated the World, Charity should be the sole Proprietour of our Wealth, and our Goods. we should then think best bestowed, when upon God and His Churches service. Finally, then there should be Pax perennis, a Perpetual Inviolable Peace, the Gates of Janus's Temple should continually be shut, so fast, that the Gates of Hell should never open them.

Let this suffice to have shewn an Hundred fold of Happiness, in this Life, to follow, according to our Savior's Promise, upon our Self-denial. But He stays not here, in this life, for He tells us moreover, this Precept hath the Promise of the Life to come, of Life everlasting. For the Proof of this, tomake shore work, I shall only use one Prosyllogisme, and that is this: The Knowledge of God is Life Eternal; The Love of God is the Knowledge of God; And Self-denial is the Love of God, therefore Self-denial is Life eternal. The first Proposition is our Savior's ; The Second S ^t . Paul's and S ^t . Johns ; The third is plain by necessary consequence : For he that Denyes himself, must do it for somewhat that is better to him then himself: But now our Savior tells us, The whole creaned World is not to be prized of equal value to any one with Himself, therefore certainly he that Denyes Himself must do is for the Love of Him only who is the Creator of Himself and all things else.

And accordingly the Apostle shows us, that there is a plain Identity in Nature of Charity with Self-Donyall, where, amongst other things, he says, Charity seeks not his owns things. He speaks of Charity thereas a Person, which yet, we know, is but a Habit; his meaning therefore is, by Charity we seek not our c ••• e. May we not then by the same reason say, Self-denial loves and adberes to God, that is, by Self-denial we come to love God? Surely, we may. We conclude them, Self-denial is, not only the way but, the Life Eternal it self? But this we understand, not of Self-denial inchoate, but consummate. Nor is this any marvel; for, if that be our Happiness in this life, as I have already proved; this must certainly be that of the Life to come, the Life eternal.

Now this Life Eternal being a thing to us as yet future, and to come, during our abode in the Body, we have no tenure of it otherwise then by Hope, that Hope which, to use the Apostles Phrase, is substantiated by Faith . But this Hope must not be Absurd, we must render a Reason of it : And that Faith must not be lifeless , it must operate by Love , Then let us see whether we can render any sensible Reason, or make any evident Demonstration of that Hope, without this act of Self-denial. If we examine those acts of ours, whereon we ground any Reason or Evidence to entitle us to that life, we shall find them all to be weak, yea nothing at all, without it. What else is our Repentance, the main Evidence of our Salvation, but this act of Self-denial? Its Aversion from the Creature is formally the same with it; Its Conversion unto God is necessarily implied in it; for who, that ha's once put in practice the Denyall of Himself, can say otherwise to God, then Peter did to our Savior, Whither shall I go from Thee? Thou hast the words of Eternal Life.

What else is our Faith, that universal Engine of all Gospel-Righteousness, but this act of Self-denial, as formerly I have shewn? Certainly without it 'tis no better then Presumption, for then only, as the Apostle tells us, We live by the Faith of the Son of God, when we no longer live, but Christ lives in us . What is our frequent and attentive Hearing? The Apostle tells us, it will not profit us, except the Word be mingled with Faith in our Hearts : I am sure, our Savior tells us, that to rely upon it, without Practice, is but to build our House upon the Sands , a dangerous Paralogisme or Deceit of ourselves. But practice the Word we cannot without the Denyall of our Selves, unless we shall think it so Parasiticall, as to sew Pillowes under our Elbowes .

In a word, we can yield God no true Obedience, do Him no sincere Christian service, without this act of Self-denial. Suppose a Self-willed lover of himself practice some Virtues, they are such as Naturally he is not averse from, and so costing him but little or nothing, they are the less valued by God; yea, perhaps they are such, as whereby he hopes to make amends for his darling beloved sins. But for one to stab and mortify his peculiar bosom sins and to practice their opposite Virtues, to sacrifice his Isaac, to pull out his Right eye, cut off his Right hand; hîc specimen specitur, hîc certamen cernitur; this, this is the Trial of the Saints; by this at length God experimentally knows that we fear Him; this act of ours therefore He swears that in Blessing He will Bless, that is, will Bless with the Blessing of Blessings, even no other but that of Eternal Blessedness.

AND now at length, to draw up all: What Arguments can you possibly expect more, then we have used to persuade you to Self-denial? The Possibility ye have seen, the Equity, Necessity, Excellency, and Utility of it. Here we are even at a full Stop, and can say no more but this, Go you and do likewise. For this indeed will prove a further and more forcible Argument, then any we have used yet, the Experience of this Truth by your Practice, which we have taught you in the Precept.

It may be that after this Change of life, divers alterations will arise in your hearts, and that this great and General farewell, which you must bid to your own Follies and the Vanities of the World, well stir in you some discouragement. If it happen so, let me, or our Savior rather, win thus much at your hands, as to have a little Patience, for it will come to nothing; it is but a little Astonishment which the Novelty of another life brings unto you; let that once pass over, and you shall receive Millions of Consolations.

But then perhaps some Cowardly, faint-hearted men will affright you with tales of Giants, the Sons of Anak, of Cities wall'd up to Heaven, that the Land EATS UP the Inhabitants, that is, that 'tis impossible for you to Deny your Selves, to remove the Mountains of Self-love; Or, if you do, you shall but undo your Selves, and therefore with Peter, they will rather persuade you to make much of your Selves, and return to the Flesh-pots of Egypt. But believe it, these are but the Delusions of the Devil and Devillish men, that seduce themselves and others into the Pitt of Destruction. Therefore, with our Savior, listen not to them, no not for a moment, but resist them, or the Devil in them, and he will soon stye from you. But believe Joshua and Caleb rather, that tell you, and tell you truly, you may go in and conquer them: that is, believe Him, who is the true Joshua, our Savior Jesus Christ, who tells us that, if we have a true Self-denying Faith, though but as a small grain of Mustard-seed, in comparison, we shall be able to remove those Mountains of Self-love, and cast them into the bottomless Sea of God's Mercies. Those could not enter in because of Unbeliefe; but these two searchers did enter, and conducted the People of God into the Land of Promise. No more can these timorous Pseudo-Christians, that smell too rank of the Servile Economy of the Law, find entrance; but the True Christians indeed, believing, not in themselves but, the Gospel, the Power of God to their Salvation, shall enter and enjoy the Heavenly Canaan.

Do you try and see, and believe your own Experience; my life for yours, not any one that will buckle himself sincerely to this work, whom God will send away empty, but He will make him taste of His Salvation. Do but begin once to make a strict search and surview of your Hearts; above all search out those same Cities and Strong Holds, that they talked of, that is, those high and haughty Thoughts, whether they be Principles you have laid in Speculaction or in Practice, apply to them these Heavenly-mighty Engines of Self-denial, Faith and Charity; and, like the Walls of Jericho, at first hand they will stall slat before you, though after a while you must look to put more strength toit.

But this when you have done, be sure you search diligently for that same Regulus, that Petit King, that domineer'd in the City; that is, the Peculiar Plague of every man's own heart, (for such an one there is most certain, if the Word of God deceive us not) and though he hide himself as deep as Hell in the Cave of Hypocrisy, pull him out, set your feet upon his neck, smite him, slay him, hang him up: that is, Deny that Lust of yours, which you are by Nature most addicted to, your Presumptuous sin, Deny it with all your might, spare it not, but mortify it utterly: And fear not, but encourage yourselves, that, having destroyed that, God will do so and more also, to all your other enemies. It shall be no grief to you (when Death shall foroe you to it, if you Deny not your Selves the sooner) to recompt what Lusts you have quelled, what Temptations you have resisted, what hardships you have endured for Christ's sake; No, all your Hearing, Praying, and Sighing will be nothing to the comfort of it.

But, I told you (& you must expect no less; neither let it deter, but excite you to grapple with the Difficulty; ) this will seem durus sermo, a harsh crabbed Lesson to you, 'twill be grievous at the first hand, as it were ever-night but then Joy will come in the morning. Does not our Savior tell us so? that a Woman both sorrow indeed while she is in Travail, because her Houre is comne; but having brought forth, she remembers her Sorrow no more for joy, that a Man is borne into the World. I am sure, the Psalmist tells us, He that sows in tears shall reap in joy, and bring his sheaves with him. His Joy, says the Prophet, is like the joy of men in Harvest, or them that divide the spoil, whose joy is sweetened by the remembrance of what pains they first took for it. For indeed we have no Satisfactory title, either to our Meat, the food of our Bodies, or to Joy, the food of our Souls, without our precedent labor for it. Therefore our Savior tells us, The Kingdom of Heaven 〈 in non-Latin alphabet 〉 , is forced, stormed or suffers an Onslaught, as I may say, and the Violent must take it by force, if they mean to have it.

Was ever any Crown'd in a Comhat, that did not combat for it lawfully? or did ever any Farmer gather in a Harvest, for which he labored not beforehand? The Apostle thought not so, and therefore exhorted Timothy, to suffer affliction patiently, as a good Soldier of Jesus Christ, and not to entangle himself with the affairs of this life, that so he might the better please his General.

Non esi e terris mollis ad astra via: Our journey to Heaven lies, not through a spacious, smooth way, but a straight narrow one , leading us through such a gate, as is compared to a needles eye . If therefore thou beest a small slender thread, that is, a Self-resigned man, thou mayest find entrance, and unite thy Self to the Eternal Being; but, if thou beest 〈 in non-Latin alphabet 〉 , a huge unwieldy Cahle, that is, encumbered with thy Self, and that 〈 in non-Latin alphabet 〉 , that we spake of, either look to untwist thy Self by Self-denial, or else despair of Entrance.

Nor can you think this durus sermo, if you will 〈 in non-Latin alphabet 〉 , but look upon our Savior: For canst thou part with more then He did for thy sake? thou canst not for shame think it. Why, He was equal to God His Father from all eternity, nor thought it any robbery to be so, and yet emptied Himself in becoming a Servant for us: But thou canst not so much as equal thy Self to anything: therefore canst not keep anything to thy Self, without Robbery from thy Maker, who is, and in despite of thee, still shall be All in all . Is the Disciple above his Master? Surely, he is not: nay, 'tis well if he may be like him : Christ therefore, our Master, looks for so much at least at our hands.

But, if we think His Example above our Reach, (though He seems to tell us otherwise) look but upon mere Animals, yea Inanimate Creatures, and, they will tell you, they Deny themselves for the Universe; then shall not we much more for God? Certainly, we should, and so much the rather, by how much God ha's endu'd us with Reason above them, which tells us, we were made for Him, not for our Selves. The Chymists do not so truly affirm, that Nature intended Gold in the composure of all Metalls, as the Scripture tells us, God intended His Glory in the Creation of all things; And yet they, presuming upon that, venture to decoct their whole Substance many times to find out the Semen auri or Philosophers Stone: And shall not we decoct our sinful Being to find our God in Jesus Christ? we have infinite more Reason for it. For they cannot promise to themselves so great a Multiplication of their Wealth upon that Invention of theirs, were it feisable, as we may promise ourselves the Advancement of our Being by our Conjunction with God upon our Self-denial, the truer Art of Multiplication. If you consult with an Arithmetician, he will tell you, that an Unit multiplied by an Unit, is but an Unit still, it gets nothing by the hand: Now our Metaphysics truly tell us, Every thing is an Unit; and our Physicks and Scripture tell us, Every thing is made to be multiplied, that is, advancit to some further end, then it self: He therefore that shall seek that end by a Multiplication or Seeking of himself shall get nothing by it. But he that, confessing God only to to be that Monas or Unit, (as He is) shall quit his Unity, and reduce himself to a Cyphar, he, being added to that Only Unit, shall become a most Perfect Number, and be Multiply'd 10, yea, (which is the superabundant 〈 in non-Latin alphabet 〉 of the Gospel ) 100 for one.

Take heed then, you neither act nor speak with that slothful Servant that, instead of Multiplying, wrapped up his Pound, that is, himself, in a greazie Napkin, and buried himself in the Earth all the time of his Life, the only time of our Improvement and Negotiation. Take heed you speak not as he did, who called his Master an Austere man, for reaping that which be never sowed. A most injurious Slander; his own words plainly witnessed as much; Here, Sir, says he, is your Pound again: Why then a Pound he had by confession, therefore so much, at least, was sown. Well, and what did his Master expect to reap from him? 'twas but his own with Usury; must he then be voicit an Austere man for this? I wonder, what less could he look for? will any Dealer trade for less then common Interest? any Farmer sow for less then a competent increase? If they do, they should be losers by the hand, and so should his Master have been. Then take heed, I say, you blaspheme not God in your hearts, for requiring Self-denial of you. But above all take heed, you act not with that Servant, you bury not your precious Soul, wrapped up in your greazie Flesh, in the Bowels of this Earthly World; for, as he so, you will gain nothing by it; No Improvement, no Multiplication can come of such Beastly sloth: No, but like him you will be losers, even Bankrupted, by the Means. He lost his Pound first, so shall you your Parts, your Natural, yea and Spiritual Endowments. Then he lost his Person, being cast into utter darkness, that is, into such a Condition as is far worse then nothing. For Nothing is but a Negation: but Darkness, we know, is a Privation, that is, the Loss of a Habit: If then it be far better, as it is, never to have had a Blessing, then having had, to lose it, then far better it is, never to have partaken of God, who is Light, then partaking of Him to be cast into utter darkness.

Yet such shall be thy Condemnation, whosoever thou art, that art a Theevish, Trayterous, Idolatrous Lover of thy Self: 'It is certain, God must not be a loser, whatsoever come of it: His Will must be done, His Glory must be shown, vel à nobis, vel de nobis; either of us, or upon us. If then we would judge our selves, that is, by the Denyall of ourselves confess • e God to be 〈 in non-Latin alphabet 〉 the only 〈 in non-Latin alphabet 〉 or Self-Beer of the world, we should not be Judged of the Lord, not deprived of that Fountain of all Being; But, not Judging our selves at all, that is, seeking our own things, and not the things of God, by endeavoring to establish our Self-being, and so denying into be God's Prerogative, He condemns us with the world, that is, banishes us from his Gracious Presence, so manifesting Himself to be the only Self-Bëer of the world, but our selves, now by our own Default, to become more Vile then Nothing.

So then, we see, God is no loser in His Glory, if we shall seek our selves; and as certain it is, we shall be no losers in our Happiness, if we Deny ourselves; because we have to do with Him, who is the Lord God of Recompence ; One that will not suffer us to lose anything, we lay out for His sake, not so much as a Cup of cold water . For though, when we have done our best, we have done no more then was our Duty yet, will God reward that Duty now; He deals with us, not upon terms of strict Justice, but of Grace and favor. Dost thou then quit thy Praise, by Praying, Fasting, and Alms-giving in Private? God will one day commend thee openly. Dost thou quit thine Honor by Humility? God will one day exalt thee. Dost thou then quit thy strength by Patience? God will one day Revenge thee. Dost thou quit thy Wisdom by Simplicity? God will one day manifest that to be the only Wisdom. I might be infinite in all Particulars.

Let us hear the Conclusion of the whole matter: It is no more but what our Savior tells us in the verse behind our Text, almost in so many words: He that seeks himself, shall indeed find himself, but to his own Destruction; But he that Denyes himself, shall indeed be rid of himself, but to his own salvation. Then what profit will it be to thee to gain thyself, yea the whole world, if thou must loose thine own soul? what Recompence canst thou give for it? the whole World will not be sufficient, nor anything in the World, but Him that overcame the World for thee. If it be grievous to Deny thy Self, what will it be, to be Deny'd of Christ, when He shall say, I know you not? If thou canst not find in thine heart to say, Depart from me Iniquity; how shalt thou find in thine heart to hear (that Thunder-clap ) Depart from Me ye workers of Iniquity? If thou art not able to abide with this consuming fire, how wilt thou be able to Dwell with everlasting Burnings?

It may be now, on the contrary, there will be found, to whom this duty of Self-denial is so far from being grievous, they are sorry, they have not now (as those in the Primitive times had) occasion to express it fully. They could willingly resist, that is, patiently yield themselves, though it were to blood, were it (as those Martyrs did) for the Cause of Christ: But to suffer for the Circumstantialls only, not the Substantialls of Religion; yea to suffer for those Moral Duties, which a Heathen man would suffer for, this, they esteem not worth the while, not worth the Denying of their Estates, Honors, Ease, at least their Lives; and therefore they easily persuade themselves, they are not hereunto obliged, or, if they be, to neglect such Duties is but a Peccadillo, a small sin, they can cry God mercy for it; and so gilding the Pill over a little, they swallow it down smoothly, without any Remorse at all.

Hence it is that others, to get the Reputation to themselves of (no less then) Martyrs for the Truth, strongly flatter themselves, they suffer for Christ, that they do; when yet, even in their own pretence, it is but for His Garment, but in the judgment of Humbler Men, is not for that neither, but their own Wills, then which nothing can be more contrary to Christ, or Suffering for Him, and therefore to Self-denial.

But to the first, I ans. That even in this it appears, they are not Self-denied men, that they take upon them to prescribe to God Almighty: As if he knew not, by calling them to what Sufferings, they should glorify Him, and benefit themselves most. For in true Self-denial we ever part with our own Election, our own Will, and submit it to another's: Now this he cannot do, that will bear no other Cross, but what is of his own choosing.

But then especially does this Election fight with our Self-denial, when it pitches upon such Crosses only, as are more Glorious, such as were those of the Primitive Martyrs; For in such Sufferings we seek our own Things, not the Things of God, we seek our own Repute, our own Reward: not our own Abjection, Vilenesse, Contempt, and Nothing. But this, in some degree, must be done in the true Denyall of our Selves: and this, we must know, may be done as well, if not better, by Suffering for small as greater matters. For the less Motive our Sufferings have from without themselves, 'tis a sign, they have the more from within, that they proceed merely from a Conscience of our own Duty and Abjection. But now, the Meaner that is we suffer for, if we suffer for it with equal Patience, as for a Greater matter, the less is our Motive from without, and and so must argue the greater Conscience of Duty from within, which is so far from disparaging, it sets a Price upon our Self-denial. Again, what we shall suffer for, when and where, is not in our Election, but in God's Providence calling us thereunto: So is not our Willingnesse and Cheerfulnesse in suffering, for that, by the Grace of God, is; this therefore is to be reckoned to our Praise, that rather to our Recompence.

Now it pleased the All-wise God to call the Primitive Christians to be Witnesses to His more Fundamental Truths that being done abundantly, it pleases Him now to call Us to be Witnesses to His Truthes of inferior Nature. What then? shall we despise these Meaner ones, as not worth our Suffering for? let us take heed of that; None of them but are God's: None but in the Sequell are of infinite concernment: None but are more worth then all we are or have, yea then the whole World it self: None, but which in suffering for, we suffer for Christ Himself, who calls Himself the Truth. If then we suffer for Christ in suffering for His Meanest Truth, we ought to be so far from excusing ourselves, or declining such suffering, as which were Interpretatively to Deny Christ, that we ought rather to comfort ourselves in this behalf, that we are thought worthy any ways to suffer for Him.

But much better it is wholly to wave the Cause of our Sufferings, leaving that to God's Providence, and, reflecting upon our Selves, look to the Quality of our suffering, take thought, not how great but, how good Sufferers we are, with what Willingnesse, what Love of God and Resignation of our Selves we suffer. For thus we may equalize, if not out-go those Primitive Christians. If they suffered for more weighty matters, we may suffer with more obedient Affections; if their Sufferings were more Glorious, ours may be more Virtuous; If they suffered for the justifying of our Faith, why may not we be called to suffer for the justifying of Suffering it self, of the Scandal of the Cross, of the Necessity of Self-Denyall? For my part, I judge, we are. Our Sufferings therefore seem the more Arduous and Difficult of the two, by how much more difficult it is to contest with Ignominy then with Error, to renounce our own Wills, then our own Understandings.

But here, it may be, some will say, It cannot be denied though, but that the Sufferings of Christians now are far inferior to those of the Primitive Martyrs, which were most horrid. I cannot tell, whether that also may be allowed or no. For so it may be, that one may Deny himself much by suffering in a small matter, and on the contrary may Deny himself but little by suffering in a greater; for all goes as the Mind is & sets a price on that we suffer in. Our Self-denial receives its value from our Interest in things; Now our Interest lies in things, not ever according to their Worth but, most-what according to our Apprehension & Love of them, which, by reason of our Blindness since our Fall, is seldom proportioned to the just Worth of anything. Hence it comes to pass that, as the Schools tell us, we often stamp a high price on those things amore intensivo, by our affectionate love, which amore appreciativo, by a discreet judicious Love, we should esteem of little or no value: A Child will not part with his Boble for his Dinner, not because it is more worth but, because he ha's not the Discretion to judge aright of either: So a man may prefer his own Will, his own Glory, before his Estate, yea and his Life too, as may easily be gathered from the Apostle, 1 Cor. 13.3. not because they are more worth but, because he is so mad to judge so. Now if this be so, as it is most plain, then are we not to judge of men's Self-denial by the Outward face of their Sufferings, but by that Private Interest, which by their Affections they have in the things they suffer in. For by reason of this it is, that a man may suffer more, that is, with more Resignation of himself, by the loss of a commodious Utensill, by a Frump from a Great Personage, or an open Disgrace, then by empaling, or any Death of greater torture.

Then why should any man judge e're the meanlier of his Self-denial, because he suffers not either for or in so great matters as others heretofore have done? Let him look only to himself, that, through Pride of heart, he does not rise up against that Cross, which it pleases God to lay upon him. Let him freely resign up the Trial of himself to God, who knows well enough how to deal with him and sift him out. If it pleases God to prove him by that which is a Toy in it self, though such an one as to which he is much affected, (for so usually God deals with us at first ) let him accept of the Cross, embrace and welcome it, God, who is well skilled in the rule of Proportions, takes our Patience equally, at our hands, as if our Cross were greater. He lays not Afflictions upon us, thereby Envying us His Blessings; No, He would have us enjoy them still, could we but get the Art, to use them, as though we used them not. If we can (or rather will) not, then He, in very Faithfulness, weans us of them, to make us look after those that are greater, but more Spiritual. Finally, let him consider, that the least Cross he suffers under is far above what he is able to bear, were he left unto himself ; that by the Grace of God he is what he is ; that God works in him both the Will to suffer, and the Performance, and that of His good will , but not against his own: That our Part only is purely to Deny our own Will and Resigne up our Selves to Him, which yet we cannot do of our Selves, as of our Selves, that is, we cannot do without Him.

Now, in the last place: If any tender Conscience be discouraged, that he finds the Relics of Self-love struggle in him, let him comfort himself in this, that the Raigning power of it is subdued, as for the taking away of the Remaining power, it is not to be expected in this life. Is he sure, that same Regulus, we spake of, is destroyed, his old Habit resisted, his old Haunt broken off, that he ha's run counter to the broad road, of the Epidemical Vices of the Times? If it be so, then ha's he whereof to rejoice. As for the Dead Body of that Regulus it must hang up till the Evening, till our Death: but when our Sun sets, that shall be taken down. Mean time, 'tis enough he is Dead and Mortifi'd, that the Canaanites which are left are Inferior and not considerable to the Israelites, that the Flesh is kept under by the Spirit, the love of our Selves, by the Love of God. What says St. Paul? he says not, we should be wholly free from all commerce with evil, because then we must be out of the World, but that we should not consent to it. And therefore, he says, 〈 in non-Latin alphabet 〉 , even the very Saints themselves groan in themselves, looking for the Adoption, the Redemption, that is, the Glorification, of their Bodies; to wit, then when their Mortall Bodies shall be swallowed up of Immortality, and made like to the Glorious Body of the Son of God, the last, and greatest of Miracles.

This is certain; so long as we are in the Body, this vile, vain Body of ours will be as Thorns in our eyes, and Goads in our sides, that is, we shall be tempted of it. But then, we must know, it is not evil to be tempted, but to be overcome of a Temptation; Yea, our Temptation, if resisted, will redound to our advantage and God's Glory, which is perfected in our weakness.

Mean time, we had need of Patience, to run the Race that is set before us, that so we faint not and draw back. And, though we see totum mundum jacere in Maligno, as St. John said of his time, and we may more justly of ours, yet are we bidden by our Savior, even in the midst of Tempests and Calamities, to lift up our Heads because then our Redemption draws nighest.

And so we see indeed ofttimes it comes to pass, that God draws the greatest good out of the Extremity of evil, the most Glorious Light out of the thickest Darkness. So cum duplicabantur lateres venit Moses, when the Israelites task was doubled Moses came: when the Government was taken from Judah, Shiloh came: And so we may assuredly expect, after all these Tempests and Garboyles are blown over, a greater calm of Peace and Piety then ever. Such a thing ha's been foretold long since by the Prophets, but never was yet; never was less then now, now that Self-love plays the Tyrant in the shape of Self-denial, and therefore yet we may expect it. This is certain; Christ must lay all His Enemies at his Feet, the greatest of which is Self-love, and the last, its Wages, Death; these must be subdued under Him. And when, think we, should this more likely be effected, then when Christ shall come the Second time, not in Humility but, in Glory; when the Church shall triumph Victoriously over all her Enemies? In the mean while, that it be not now brought to pass, let us not be in fault; and therefore let everyone in particular reform and Deny Himself: this will be a good forwarding of the General. Which though, no question, we shall fail of in this deplor'd, Self-flattering Age we live in, yet, this we may be assured of, to our comfort, liberabimus animas nostras, we shall free and save our own souls. Which He grant unto us, Who by Denying Himself most perfectly hath left us an Example, that we should follow in His steps. To whom be given all Honor, Glory, and Praise both now and ever. Amen.

April 3. 1646. Imprimatur.

JOHN DOWNAME.

Corrigenda.

PAGE 8. line 17. for 〈 in non-Latin alphabet 〉 . p. 10. l. 23. for, is not, r. is it not. p. 27. l. 1. for, He bids, r. He bids us. Ib. l. 38. place this figure II. in the Marg. p. 30. l. 1. for, also that, r. also of that. p. 34. l. 29. for, Precept, r. precepts. p, 36. l. 29. blot out the semicol. after Him, and place it after God's. p. 43. refer the 2 ^d . quot. in the Marg. to l. 24. the 3 ^d . to l. 26. p. 64. l. 7. recompense, r. recompenses.