Four Godly and Learned Treatises — John Preston

Four Godly and Learned Treatises · John Preston

THE DOCTRINE OF SELFE-DENIALL.

LVK. 9.23.

And he said unto them all, If any man will come after mee, let him deny himselfe, and take up his crosse daily, and follow me.

WEe have formerly propounded three things unto you; the first was, to shew you what wee are out of CHRIST; and that is, wee are dead men: the second is, what wee gaine by CHRIST: and that is, Life eternall, with all things belonging to it; and these two wee have finished▪ the third is, what wee must doe for CHRIST; And that is, Wee must deny our selves, take vp Christs Crosse and follow him: and for this end I have chosen this Text. And hee saide unto them all, If any man will come after mee, let him deny himselfe, and take vp his Crosse daily, and follow mee. As if hee should have said, all expecting any benefit from me now, I looke for this from them againe, to deny themselves, to take up my daily crosse, and follow me.

The occasion of these words, was this. CHRIST told them before, that the Sonne of man must suffer many things, goe through many troubles and drinke this Cup: now from this, he makes this consectary: Hee that will bee mine, must doe the same things that I doe, though not in the same measure; He must deny himselfe, hee must take up his daily crosse, as I doe dye on the Crosse, and follow mee. The maine Poinct intended is this: Who ever will have benefit by mee, must follow mee. Now there are two maine impediments that hinder men from following me; The first is Pleasures, or any thing that a man lusts after; therefore hee that comes to me must deny himselfe. The second is crosses; hee that followes mee meets with many troubles, crosses and afflictions from the Divell and the world; now hee must not bauke the way or decline them, when as he meeteth with them, but hee must goe thorough with them, and every day beare them; therefore hee addes, that hee that will come after him, must not onelyonly deny himselfe, but likewise take up his Crosse daily and follow him.

The first point of Doctrine that ariseth from the words is this.

That whosoever lookes for any interest in Christ, Doct. 1.must deny himselfe. Hee that comes after mee, that is, he that will bee saved by me, united to me, made one with me, must deny himselfe; that is, though there be no precedent condition required of those that come to Christ, (wee Preach, that if any man will come in, hee shall be saved, what ever hee hath beene; there is no antecedent condition required but to desire CHRIST, Rev. 22.17. Let him that is athirst come, let whosoever will come and taste of the waters of life freely. That is, none will take him, none will come in but such as thirst: there is nothing required before hand but to take him:) yet yee must know, that when yee have taken him, you must bee his; hee must bee your Lord, and you must bee conformable to him: this none can doe without denying himselfe. PAVL followed Christ, because hee denyed himselfe: but DEMAS did not deny himselfe. therefore 2 Tim. 4.10. Hee imbraced the present world, and forsooke Christ. Numb. 14.24. Iosh. 14.8. CALEB and IOSHVA followed God constantly, they went through all and denied themselves; the other heads of the Tribes did not. Take ABRAHAM for example of Selfe deniall. Gen 12.1. GOD bids him goe out of his Country to an unknowne Land, and hee doth it; Hee refused not to offer up his onelyonly Sonne when hee was commanded to doe it; hee served God constantly. If our wills and Christs will were unisons & coincident, then there were no need to deny our selves; but because they are contrary one to the other, therefore we must deny our selves.

Quest.But what is it to deny our selves?

Answ.I answer, it is nothing else, but not to make our selves our aime and end; but to make God our end and aime, and to deny our selves as wee are contrary to him: To deny that dulnesse and aversnesse of Nature, that the Scripture calls,Col 3.9. R…m. 8.1.3.5.8.9. the old man, and the flesh; to give this the deniall is to deny a mans selfe; because this is reckoned a mans selfe. Flesh and corruption of nature, is called a mans selfe. 2 Corinth. 4.5. Wee preach not our selves, but Christ: That is, wee preach not for our owne credit and ends, but for Christ and his glory. The corruption of Nature is reckoned a mans selfe. 2 Corinth. 12.5. PAVL saith that hee knew a man that was caught vp into Paradice, &c. Of such a one I will glory, yet of my selfe I will not glory: That is, I will not rejoyce of my corruption, but of the regenerate part of my selfe. I am a lump… … of sinne.

But why is this reckoned a mans selfe?Quest.

Answ.I answer, because it is spread over the Soule and all the faculties, as the forme is over the matter; for a man cherisheth it as himselfe; that which fights against it fights against himselfe.

But how can a man possiblie deny himselfe?Quest. For there must be a request before there can be a deniall, and this cannot be done but where there are two; one to request, another to deny; now man is but one, how then can this be?

Answ.I answer, there are two selfes, two men in every man; one requests, the other denyes. Rom. 7.20. It is no longer I that doe it; but sinne that dwels in mee: that is, there are two in me, the flesh and the spirit; by the one I will the thing, by the other I resist it; In every Regenerate man, there are three things; 1. Common Nature, which is neyther morally good nor evill: this hath an entity in it, and so is good. Secondly, to this is added the flesh, the corruption of Nature, on the one side, bya…ing it the wrong way; on the other side of it there is the spirit, turning it the right way and rectifying it. This common nature as it is guided by the spirit, denyes it selfe in the things propounded, according to the flesh: the understanding and the will in this competitition … the flesh: when as your wills and … desire riches, pleasures, wealth, life, in an …ordinate manner; deny your selves, the spirit reqvesting the contrary. Without this Selfe-denyall a man cannot be saved; there is a necessity of it, and there is much equity in it,Reasons of Selfe denial (as there is in all Gods Commandements) if wee could but see it.

For first, if we looke into our selves, there is great reason to deny our selves, because if we doe it not, wee destroy our selves. The flesh is to the Soule, as a disease is to the body; If ye give one that is sicke of a Dropsie, drinke; or one sicke of a Feaver, Wine; you please the humour well, but ye kill the man; so it is here. Galath. 6.8. He that soweth to the flesh, shall of the flesh reape Corruption; that is, by satisfying of it wee reape Destruction: hee that soweth to the flesh reapes destruction; that is, destruction comes not presently, it is as seed that is sowne, it comes for the most part afterwards. And this answers an objection that might be made, that we see the contrary. Ezek. 18.31. God sayth, Why will yee dye O yee house of Israell? That is, though you see not present death, yet your sins will bring death. As it is said of uncleannes, Prov. 2.18. That it leads to the Chambers of death: so may it be said of any other sin, it leades to death. But now to deny your selves, is life, because by so doing ye sow to the spirit. And he that sowes to the spirit; shall of the spirit reape life everlasting. Gal. 6.8.

Secondly, in regard of God there is good reason that we should deny our selves. For what is it to have a God, without worshipping him as God? If we doe not deny our selves, we set not God above our selves. Looke upon the nature of things, & you shall finde, that God hath none above himselfe. GOD may doe all things for his owne ends; but looke to your selves, you are made for another end; keepe the order of nature, doe as the order of things requires, you must be subject to him, your desires comming in competition with what GOD requires, you must deny your selves.

But how is it possible for a man in his projects, and the thoughts of his heart,Quest. not to seeke himselfe?

Answ.To this I answer, first, that in every man there is a naturall selfe-love, therefore we doe not destroy it, but say, that a man may seeke himselfe, because God hath planted it in Nature; and the plants which hee hath planted we must not root out; we have Gardens in our hearts, and we must weed them: grace destroyes not nature but elevates it. Nature is the Worke of GOD: (Opus Naturae est opus Authoris.)

Secondly, GOD will not binde us to that which is simply impossible, therefore GOD will not have us not to seeke our selves; yea he hath commanded us not to kill our selves, and to love our neighbours as our selves; whic… shew that a man may love himselfe.Math. 19.19.

Thirdly, the motives used in Scripture, Repent for the Kingdome of God is at hand: and Feare not him that can kill the body and doe no more, Math. 3.2. Math. 20.28.but feare him that is able to cast both soule and body into Hell: shew that a man may love himselfe. Wherefore wee doe not take away this selfe-love but rectifie it; wee doe not dry up this streame, but turne it into it's right Channell: wee extirpate not this plant, but guide it into the right way; as Musicians breake not the strings, but rectifie and tune them. Wherefore wee affirme, that a man may and must seeke himselfe so farre as it is good for himselfe, and no farther: This religion doth, it rectifies our love, teacheth us to deny inordinate affections, and to serve God with a perfect heart. Before regeneration, a man seekes himselfe by doing things that are pleasant according to the flesh, he doth the thing he sees and handles. But a man that is sanctified, seeks his happinesse in God, though he looseth his goods, his life, and all that hee hath, his happinesse is in God, he is resolved to doe or suffer any thing for God.

If none can have any interest in CHRIST without denying himselfe,Vse. 1. then joyne not both together: make no conjunction whereas God hath made an absolute disiunction; deny all that is in you, the whole body of sinne, all it can desire; deny every request of the flesh, every desire of it without all exception: Christ saith not, deny your Covetousnesse, every such particular sinne, but your selves, every sinne, stocke and branch, both cannot bee joyned: if there be any pleasure, any thing that yee delight in, have yee any commodity in such a thing, yee cannot be saved without a Divorce from it, when it comes in competition with GOD. So if there be any Crosse that yee will not suffer for GOD, yee cannot be saved. Put case a man will not endure Obloquie; if he will endure this, yet he will not loose his estate: if this, yet he will not loose his liberty and life, such a man as this denyes not himselfe. Those who would follow CHRIST, must doe as the Apostles did, Mark. 10.28. Forsake all and follow him: GOD will try us all one time or other, whether we will forsake all and follow him. Mark. 6.22. Hee that will follow CHRIST, must have a single Eye: that is, if the eye be fixed onelyonly on God, without joyning any thing with him, then it is single; it is said to be single, in regard of the object; when as that is single. When wee can be content with GOD though we have nothing else, then is our eye single, and we are light: but if our eye be wicked, that is, eyeing of our credit and estate and the like, all the body is darke; that is, we are Vnregenerate. Iames, 1.8. A double-minded man, GOD hates: the minde is double when it hath an eye to GOD and our selves too; such a man as this, is unstable in all his wayes, he will follow GOD but in some things. Iereboham will follow GOD, but not in the matter of the Kingdome: without a single eye, we are unstable in our wayes. This joyning of both together, makes many thousands loose their Soules. Many that live in the Church will not abandon all, they will doe many things to satisfie naturall Considerations; this doth destroy many, having eyes to GOD and themselves too.

But consider.

First, that it is a folly to doe this, yee loose both: the world hates you for that good which is in you; and GOD hates you, because you have no more. If BAAL be GOD, follow him altogether.1 King. 18.21

Secondly, for what end doe ye doe it? Doe yee it for your credit and advantage? Ye are deceived in both if ye doe: if you follow GOD onelyonly, you have pleasure and content; but if you mixe him with other things, yee loose the comfort of both.

Thirdly, for what end doe yee it? None can bee saved not serving GOD with a perfect heart. 2 Chronic. 25.2. AMAZIAH served GOD uprightly, but not with a perfect heart; hee did much, but not with a perfect heart; therefore it was nothing worth. Why doe you heare and pray, and are just in many things, and not in all? Yee loose your labour while thus you halt betweene GOD and Baal.

Fourthly, it is needlesse to joyne other things with GOD, to seeke content in the Creature; there is enough in GOD alone, hee is all-sufficient, there is all in him.

Fiftly, if there were a possibility to joyne both together, yet the lesse you have heere, the more yee have with GOD; the more yee have of the world, the lesse yee have of Grace; the lesse praise yee have of men, the more yee have with GOD: Man must deny himselfe, have a single eye, forsake all things, else hee looseth all: many take much paines, yet because they deny not themselves, they loose all.

Secondly, if all thar come to CHRIST must deny themselves,Vse 2. then learne to make account of this before hand, to deny your selves: Cast with your selves, if you will bee saved and follow CHRIST, not to provide for pleasures and estate: say not I will bee rich, I will have such content; you must deny your selves, withstand your selves: see what your thoughts and intentions are; doe you not thinke how to satisfie your selves in your earthly things? these be your thoughts, but suffer thē not to run out: put yee on the Lord Iesus Christ, Rom. 13.14.and make no provision for the flesh, to fulfill the Lusts thereof. Every man till hee be another man, will seeke himselfe, but doe you renounce your selves. Consider what your morning thoughts are, consider that the flesh is lusting and running; thinke therefore every morning how to crosse it the day following, you must dayly deny your selves, you must goe up the Hill of holy duties, when as the flesh would goe downe; be carefull in crossing the flesh when it would be busie: be painefull in your callings, when as the flesh would be lasie; feare not to have shame in the world for CHRIST and Righteousnesse sake, though the flesh brookes it not: nothing troubles men more than being crossed; wee having preconceived a thing, it vexeth us for to loose it; if wee will be Christians, wee must crosse our selves, not please our selves; please the spirit, let not the affections run out; part with all that is sweet, and taste those things that are bitter; and not onelyonly thus much (my Brethren) but thinke you have a good bargaine too: hee that takes Christ for his Lord, must deny himselfe, and hate Father and Mother for his sake, else hee is not worthy of him, Matth. 14.26. That is, except yee thinke mee worthy of all this, let me alone; yee will not be saved: The Merchant gave all that hee had for the Pearle, Math. 13.45.46.and thought that he had a good Bargaine: yee must not complaine, if yee doe, yee continue not: thinke what Heaven is worth: Is GOD the governour of all? See what yee have by him: If yee deny your selves,Revl. 1.6. yee are Kings and Priests; yee have all if yee take him: therefore see whether yee take him thus or no: yee must not thinke yee have a hard bargaine.

Obiect.But you will say, this is a hard saying, who can beare it?

Answ.To this I answer, that there is reason for it, there is enough in CHRIST if ye saw it; there is reason to perswade you to it.

First, consider that your Goodnesse is all in Christ, it is contained more in God, than in your selves. When ye deny your selves, (Suppositio nihil ponit.) yet suppose that a man could cast himselfe into hell for Gods sake, he would be a gainer by it. Our good is in our GOD more than in our selves, even as the beame is more in the Sunne, than in its selfe. The perfection of every thing is the end of it. Take all Creatures, mixt bodies and the rest, let them have their end, and they are perfect: God is the end of every man, we are made, redeemed, and live for this purpose, that wee might be his alone: We cannot then be miserable whiles we have our end. Rom. 9.3. PAVL could wish himselfe separated from God, for the love which hee had to his Countrimen the Iewes, hee could bee content to bee accursed, that CHRIST …ight have glory by their Salvation. Lose yee …, credit, or your lives for Christ his sake; yee are happy in it: ye have a Command to love God above your selves; because your good is more in him than in your selves. If it were not so, GOD should contradict himselfe, in bidding us love him above our selves: Therefore our good and happinesse is more in GOD, than in our selves. Let a man therefore deny and lose himselfe, for Christ and the Gospel he gets by it.

Secondly, let the emptinesse in your selves, moove you to deny your selves. Why will you defend your selves? Out of GOD there is no fullnesse: If you would bee happy, I woul… aske you where you would finde your happinesse out of GOD? Either it must bee in your selves, or in the Creature. In your selves it cannot bee; for how many things doe yee want? Wee are so indigent in our selves, that wee are faine to step out to other Creatures. In the Creatures it cannot bee; because they are inferiour to us, and worse than our selves: They were not made for that end, for to make us happy, but to helpe us. Againe, the mutability of the Creature, shewes that wee have no happinesse in it: it is like brittle Glasses that are soone broken. Againe, if they did continue, there could bee no happinesse in them; for they are but Vanity. 1 Sam. 12.21. Turne not away from following the LORD, for then should you seeke after vaine things, which will not profit; for they are vaine. Goe through all things: Men, women, riches, honours, any delights pleasing the fancy, there is nothing but vanity in them: that is, there is an inability in them, to give that satisfaction that is expected. From this wee say, a Well is empty, because wee looke for waters in it, and finde none. What needs there a change and vicissitude of things, if there were not an emptinesse in the Creature? What needed there such a multitude of them if they were not empty? Besides, consider that GOD can make you happy without them. If yee have the Sunne, no matter for the Starres: though yee have them without the Sunne, yet it is night. It were an easie thing to deny our selves, if we were perswaded of this. Were wee in SALOMONS case (who saw all that is under the Sunne, and had aboundance of outward things himselfe, yet in Eccles. 1.2.3. he saith, They are all but vanity:) it were an easie matter to perswade us to deny our selves. If a chast wife were perswaded, that there is no worth in him that solicites her to uncleannes, it were easie for her to deny him. Now adde this to the rest, that all we have said perswades not, but when God sendeth a light into the heart; and that is the reason that many speake of this, but few practise it.

Thirdly, there is much equity in it, that you should deny your selves; because Christ hath redeemed and bought you of your selves. Suppose a man sell himselfe to bee a Servant; it is injustice in him to bee any more for himselfe. 1 Corinth. 6.19.20. Ye are not your owne, yee are bought with a price: Servants are not their owne but their Masters. Rom. 8.12. Yee are no longer debtors to the Flesh, to live after the Flesh; but to the Spirit, to live after the Spirit: yee wrong God much, if the flesh knocke and yee answere it. Consider the price, and the greatnesse of it, that was payed for you. 1 Pet. 1.18. Yee are not redeemed with Corruptible things, as Silver and Gold, from your vaine Conversation, but with the precious Blood of CHRIST, as a Lambe without spot. Paul considered that Christ gave himselfe for him, so that hee stood upon nothing, but denied himselfe in all things, that hee might live to him. 2 Corinth. 5.15. Wee thus judge, that one dyed for all, that they which live, should not henceforth live to themselves, but unto him, which dyed for them and rose againe. Consider this yee that come to the Sacrament; ye must not doe all for your selves, but for CHRIST, and what advantage will this bring to Christ? Let men examine themselves and yee shall finde, that few live to Christ, most to themselves: Otherwise, why are not men more affected to Gods glory, and the Churches good? Consider CHRIST will have his end; yee must live in him, else yee shall have no interest in him.

Fourthly, consider what yee doe, when yee yeild to your selves; and when as you deny your selves; When as ye yeeld to your selves, ye strengthen the flesh: denying your selves, you strengthen your selves, and the inward man: the more ye yeeld to the Spirit, the more beauty ye have; the more ye yeeld to the flesh, the more deformity. Gal. 5.19. The fruits of the flesh, are adultery, fornication, uncleannes, and the like, which bring death: but the fruits of the Spirit, are joy, peace, long-suffrings, gentlenesse, goodnesse, faith, meeknesse, temperance; against which there is no law. Looke to your selves; the fruits of the flesh, are shame, misery, corruption, death; the fruits of the Spirit, are life, grace, and glory: yeelding to the flesh yee strengthen the disease: the wisest way is to strengthen that which will sticke by us. Yee must maintaine the Spirit, crucifie the flesh, which is as the sea; having gotten ground, it is hardly to be recovered: therefore snib not the Spirit, quench it not, lest it speake lesse and lesse, till it speake not at all: yeeld to the whisperings of the Spirit, and quench it not: deny not any request the Spirit makes.

Thirdly, If all that will have any interest in Christ, must deny themselves,Vse. 3. you see how prone our nature is to evill, else wee needed not this exhortation. Wee sinke downe to sin, as a stone doth to the Center, the flesh is still drawing and byassing us the wrong way; therefore let us not have too good an opinion of our selves▪ let us bee jealous with a holy jealousie; remember the Flesh is prone to evill continually.

Quest.But how shall wee know it?

Answ.I answere, that it is plaine in many things.

Quest.But how shall wee know whether the desire be from the Spirit, or from the Flesh?

Answ.A man desires a place, hee saith it is to doe good with it; hee desires honours for the good of others.

Quest.But how shall wee know if hee doth so?

Answ.I answere, that in these generals no exact signes can be given, yet we will guesse at some, whereby yee may know it.

First, consider if it bee a turbulent desire: desires of Grace, are as naturall desires, gentle and quiet: unnaturall heate and thirst, are turbulent and violent; such are the desires of the Flesh.

Secondly, the desires of the flesh are hasty, it runs without an errand, when as a wise man ponders his wayes. The desires of the Spirit doe not easily rise; wee must take paines with our hearts for good desires; fleshly desires are hasty.

Thirdly, know it by the satisfaction you give it: doth satisfaction of your desire, make you more heavenly minded; it is right: but doth it make you earthly minded, and indisposed to holy duties; then the desire is from the flesh.

Fourthly, know it by the contrary; If the duties of Prayer and the like doe weaken the desire, then it is Carnall; but if they strengthen it, so that you goe on with boldnesse and security, it comes from the Spirit.

Fifthly, know, if there be some selfe-respect that doth carry you, so farre yee goe and no farther: that respect being taken away, ye end. Doe you it in secret and constantly; even then when ye are sequestred from all other respects, and have nothing else but Gods glory to stirre you up to doe it? If the heart be iust, wee doe it when we have no other end in it. Are yee angry with your selves, when ye neglect Gods businesse? Are ye angry with a Sonne, because he neglects God, or is it because of his loosenesse and dissolutenesse; because hee takes ill courses, and would waste your estates? Many men are zealous for sinnes against themselves, for sinnes that preiudice themselves: As Ministers are angry with such as rob the Church, and have Impropriations, and sometimes deservedly too; but when the Pulpit rings of nothing but this, it is a signe that it is onelyonly out of Selfe-respect. So the people cry out of the Ministers Covetousnesse, but it is out of selfe-respect, because they are loath to give them that which is their due. Iohn was zealous for God; but it was with an eye and respect to the Kingdome. So Hosea, 7.14. The people fasted and assembled themselves together, but it was but for Corne and Wine: take away our respects, wee are cold; these are desires that should be denied.

Vse. 4,Fourthly, if all that have interest in Christ must deny themselves; then try whether you have interest in Christ or no: are ye willing to deny the flesh? Are ye willing to undergoe the crosse? To crucifie the flesh for Christ? Else ye are not in him. He must deny himselfe that is in Christ: all are ready to say, that they deny themselves, when as it is spoken in generall; but if yee will know whether you deny your selves or no, consider but these three things.

First, are ye willing to be informed? Will ye try and sift thing to the bran? Try ye if the thing be lawfull which yee desire? If yee stop your eyes and eares, and will not examine it, you doe not deny your selves; it is all one to stop the light, as to have it and not to follow it: Is there not a secret light within you, that tels you, this and this is a sinne? doth your conscience whisper within you? if it doth, ye deny not your selves, except yee desire to be informed. Num. 22.20. Balaam would not goe upon any tearmes to curse Israel, at the first and second request; he had a secret light within him that told him that hee should not goe, though God bade him goe; but yet God who knowes the waies of the flesh and Spirit, saw that hee lingred after Balacks wages; and therefore he bids him goe, and he went: hee did not satisfie his conscience. So SAVL caried it fairely, when as he offered Sacrifice before SAMVEL came; so hee did when h… …ared AGAG and the best things; pretendi…g Sacrifice to be made with them: yet his conscience told him that it was a sinne, he did not satisfie it· Examine things to the full, else yee deny not your selves. Wee preach to you, that you must doe thus and thus; peradventure yee deceive your selves and reason against it, yet your Consciences are convinced. 2 Corinth. 4.2. Wee speake to your Consciences, and approve our selves to them; we preach not to the wits and humours of men, but to their consciences, in the sight of GOD and men. You must love the light: Ioh. 3.12. Hee that doth truth commeth to the light, that his deeds may be made manifest, that they are wrought of GOD. Doe yee choose the light, without seeking any …istinctions, or evasions? If a man seeke evasions, it is a signe hee is not of the truth. Hee that loves the truth, is of the light: approves things that are excellent;Phil. 1.10. he is willing to hold up his actions to the Sunne, as one doth a vessell, to see if there be ever a flaw in it. Yee may call sanctifying the Sabbath, Iudaisme; yee may call strictnesse of life, Hypocrisie and Precisenesse; Zeale, indiscretion; But what say your consciences of them? If that which we doe bee but hypocrisie, why doe you not it in reality?

Object.Yea, but you are more strict than the rule.

Answ.Why, then try whether it bee so or no, take not the word upon trust. 1 Corinth. 3.5. Wee are the Ministers by whom yee beleeve, and not what yee beleeve: If yee are not willing to search what the good … of GOD is, yee deny not your selves. In those things that are in question, see that you satisfie your Consciences and that light which is within. If there bee a question about sanctifying of the Sabbath, and gayning; doe as your Consciences bid you, see if there be not a reluctancy within.

Secondly, consider what yee doe in case of a strong affection, in a strong temptation, in a particular humour; it is not what a man doth in coole blood, but what doe you when as opportunity and strong affections mee…e. Hee is a good Pilot, that shewes himselfe so in a storme; hee is a good Souldier, that shewes himselfe so in a breach; see if you doe as ABRAHAM, hee denyed himselfe in his Son: It is Selfe-deniall, when as a man renounceth himselfe and his flesh, when as they aske him violently and importunately. Will you omit no duty though it cost you much; As DANIEL would not leave off Praier, though it should cost him his life, Dan. 6.10: wil ye not commit any sinne, though you gaine never so much by it; as BALAAM did, and as those that have the persons of men in admiration, because of advantage, doe? Try what yee doe in such cases as these. If some trouble follow such a duty, what doe yee? Mark. 8.38. Hee that is ashamed to professe CHRIST, though it brings a Crosse to him, hee that will not professe him in time of tryall; of him will the Sonne of man also bee ashamed, when hee commeth in the Glory of his Father. Hath Christ need of the same thing, that you your selves have need of; will yee bestow it on him? Suppose it be a boxe of oyntment, or tenne times more; the tryall is, how we doe deny our selves, when as we shall injure our selves.

Thirdly, yee shall know if yee deny your selves, by the humility and lowlinesse of your minds: Are yee content to be translated from one condition to another? An humble man is willing and content to bee translated from one estate to another: hee wonders he hath so much; hee will be trampled on for GOD. If yee are proud, having great thoughts of heart, ye never will deny your selves: The proud resist GOD, and hee resisteth them, 1. Pet. 5.5. They are full of murmurings and disquiet; The broken hearts make no account of themselves, care not for any condition, are contented with the lowest roome, as the Prodig…ll was; so they have grace it is enough; If ye have this disposition, it shewes you are men denying your selves: Apply these rules, and try if yee deny your selves or not: if yee doe not, know your condition, and labour to bring your hearts to it, to deny your selves: The wayes to doe it are these.

First, to deny your selves, have a right judgement of your selves:Meanes to deny our selves. reckon the inward man your selfe; if yee reckon the Flesh your selfe; riches, honours, credit and wealth that perfect the flesh, your selfe; then yee will lose all for it, yee will not deny your selves: Such a one will leave Religion, wound his Conscience, rather than lose his estate: But if wee reckon the regenerate part our selves, it hath friends and a Kingdome; and reckoning it our selfe, wee will suffer any thing rather than hurt it: we will lose our life and liberty, and yet are well because this is safe. After a man is regenerate, he reckons another thing himselfe, than he did before; the Spirit is now predominant, he is himselfe: doing Spirituall things, the Spirit is Lord of the house; the flesh may come in as a theefe, but there is a great difference, when as it comes thus, and when as it comes as a Lord: When as the Spirit is a mans selfe, his hold is in heaven. Let us judge of our selves, and wee shall be able to deny our selves.

Secondly, have a right opinion of other things: know that by denying of your selves, you gaine; yeilding to the requests and desires of the Flesh, yee lose by it: Matth. 16.25. Hee that will save his life, shall lose it; he that will save his credit and pleasure, shall lose it; the more yee deny your selves, and part with these things, the more yee shall have, Even an hundred for one in this life, and in the world to come life everlasting, Mark. 10.30. Yee shall bee gainers by it.

Obiect.Yea, but we see the contrary, the Saints are imprisoned, and persecuted, they have many crosses and losses.

Answ.It is true, and therefore the Text saith; That they shall have a hundred fold with Persecution; that is, God will multiply comforts to them with Persecution: One may have more comfort in a Prison, than others have in a Palace. Comfort consists not in the bulke of outward things. David was wise to take oportunity when as hee had any thing to doe for God: though it were costly, yet he did it: hee bought his Oxen that he offered, he would not offer that to God, which cost him nothing: 2 Sam. 24.24. The water that cost mens lives, that which hee thirsted so much for, hee powred out as an oblation to God, and would not drinke of it: for he knew that whatsoever it cost him, hee should be a gainer by it. Act. 5.41, The Apostles being whipped, went away rejoycing: None rejoyce but such as thinke they are gainers by it. Paul accompted it a great favour, to suffer for Christ: So the Apostle, Iam. 1.2. bids us count it exceeding much joy, when as wee fall into divers tribulations: and Iames, 1 12. Blessed is the man that indureth temptation: for when …ee is tryed he shall receive the Crowne of life. It is for your advantage, when as you lose an estate, or a friend, or suffer any thing for GOD; yee shall get by it. If yee can say with Peter, Lord, we have forsaken all and followed thee; Mark. 10.28. yee shall have an hundered fold; that is, yee shall have GOD.

Obiect.But is it not best to have other things with GOD?

Answ.I answere, that God is best; trust him, leave the keeping of other things to him: if yee are to lose a friend to keepe a good Conscience, commit it to Gods keeping; so if yee are to lose an estate. Besides, if yee have not these things from his favour, what is it to you? Yee may have them by his Providence, and not out of his favour, and then they will bee a snare unto you, yee will set your mindes too much on them, and they will leade you to hell; or else they will bee a crosse unto you: What comfort can you have in them, if God bee absent? If God bid such a thing comfort us, wee have comfort: but if he bids it not to comfort us, though wee have it, yet we want comfort; Therefore reckon these things but as drosse and dung, as PAVL did, Phil. 3.8. adde not to them, but to Gods favour; forsake them if they come in Competition with him, and his lawes.

Thirdly, learne to know CHRIST aright, that will make you deny your selves. Christ is worthy all love; this knowledge of Christ will make you deny your selves, not of necessity, but out of a love to him. A friend that adventures his life for us, is worthy of all wee can doe: Is not CHRIST then worthy of all you can doe and more? 1 Corinth. 1.13. Paul reasons thus with the Corinthians; Is Christ divided? Was Paul Crucified for you? Or, were you Baptized in the name of Paul? If Christ doth all for us, wee must deny our selves for him. Looke on all that he hath done for you, and what priviledges you have by him; learne to beleeve, it will make you to deny your selves. Paul went through many things, because he trusted in the living God, 1 Tim. 4.10. Moses cared not for the wrath or favour of Pharaoh, because hee beleeved, Hebrews, 11. Beleeve and know, that there is a realitie in the things wee have by Christ: let them not bee as things onelyonly in the fancy, but bee affected with them. We rejoyce in an estate which we possesse, and in honours we injoy; because wee have them. By Christ wee are Kings, and Priests, and heires of all, Revel. 1.5, 6. If you beleeve this, then Faith begets Love in us, which makes us willing to part with all. Philip. 2.21. Paul complaines, That every man seekes his owne, and not the things of Iesus Christ; that was for want of of love: 1 Corinth. 13.5. Love seekes not his owne; you may see this in Paul, Act. 20.24. I count not (saith hee) my life deare unto my selfe, so that I may finish my course with Ioy, and the Ministry which I have received of the Lord Iesus. Learne to beleeve in Christ, love him, then you will deny your selves for him: What ever men thought of Paul, though hee was taken to be a mad man, Act. 26.24. yet the love of Christ did constraine him, 2 Corinth. 5.14. So as wee love Christ, it is no matter what wee suffer.

Fourthly, the last meanes to helpe us to deny our selves, is the manner how wee should deny our selves: Bee peremptory in denying the requests of the Flesh, barre up the doores, give the flesh no audience; nothing is better than a peremptory will, if it bee well set; nothing worse, if it bee ill. When Ioab would have perswaded David to slay Abner, David gives him a peremptory deniall; saying, What have I to doe with you, yee sonnes of Servia? So Christ gave Peter a peremptory deniall, when hee would disswade him from his Passion; hee saith to him, Get thee behinde mee Sathan. Math. 16.23.The flesh is of your old acquaintance, that hath bin borne and bred with you, and therefore is ready to deceive you; wherefore looke to it. Act. 21. Paul saith to them that would disswade him from going vp to Ierusalem. What doe yee weeping and breaking my heart? their expostulation with him weakned the sinewes of his intention, and softened his purpose. Bring these meanes to particulars, having occasion, let them not remaine in general: You that heare me now, examine your selves; none that heare me this day but had need particularly to deny himselfe: some humours hee hath that he must deny; give not over till thou hast done it. This will scowre out the staines out of your Soules, labour therefore for to doe it: Put case, that satisfying such a desire is pleasant, yet denying of it will bring you more pleasure and profit; there are none that gaine by sinning, and none lose by serving God: You are gainers while you lose your credit for God, or your riches; he will either give you more, or else hee will give you more comfort in the little which you have. Are you restrained? God will give you longer and larger liberty from the yoake of Sinne: lose you a momentany delight? God will give you a stronger delight. A lust being removed, there is a blemish wiped away, every lust is a spot on the soule; If yee suffer a lust to continue, that yee are indulgent to, it defiles you, it makes you indigent: Lusts cause want. Beeing brought under the power of a lust, yee are under a Tyrant. Againe, what ever your hearts are set on, and you will not deny your selves in it; if yee belong to God yee shall bee crossed in it: your strong affections will bee your strong afflictions. David was crossed in his Absolon; Absolon, in his Kingdome; Amnon in his Tamar. Againe, if you will satisfie your lusts, there is no end of it, yee must be alwaies adding fuell to them, which increaseth the fire. Consider, that in this, our heart is deceitfull: wee being minded to continue in things, though it bee but for a time, wee will not easily be brought to judge aright of them afterwards, wee judge not then without a bribe: and our judgements being bribed, they are then easily corrupted. Take heed therefore of Custome: this is hard to be resisted: the flesh will expect the same entertainment from us at the last, as it had the second or third time. Custome doth prejudice us much; it intends the originall Corruption; it leads us captive with violence: being accustomed to any lust, know that it is hard to renounce it, because custome addes unto its strength▪ When we have judged already of a thing, we are loath to iudge againe. But now my Brethren, consider, if yee erred once, that will not excuse the second errour: Custome is, but Vetustas erroris, the antiquity of errour; Gods Spirit must bee the rule of our lives: Custome is an ingagement to us, to continue in those things wherein wee should deny our selves: So the opinion of men, is a hinderance to Selfe-deniall; having used such a course we will not alter it; if we doe, men wonder at it; this keepes men off from selfe-deniall. Wherefore that your hearts deceive you not, remember this caution; Take heed of Custome.

La…ly,Vse 5. if no man hath any interest in Christ unlesse hee deny himselfe; then see the way of drawing neare to CHRIST: The more wee deny our selves, the lesse distance is betwixt him and us; the nearer our wills are brought together, the nearer we come to him; the more fully we empty us of our selves, the more perfectly wee deny our selves, and the nearer wee come to him. And thus much for the first Point; that who ever lookes for any interest in Christ, must deny himselfe. The second followes which is this.

That the wayes of God are full of Crosses; Doct. 2.they have much difficulty in them: Christ tels men, They must deny themselves, take up their daily Crosse: they must goe through crosses, and looke for them: the wayes therefore of God are full of crosses. And this must needs be so, for three reasons.

First, God will have it so, that wee may beare witnesse of the truth: Words are …ut a slender testimony; therefore God will have men suffer and be imprisoned too for the truth: This is that good confession of Christ, when as we confesse him, not in word but in deed. God therefore will have us beare Crosses for this end.

Secondly, God will have men tried; and that they cannot bee without Crosses: Therefore 1 Corinth. 11.19. Heresies must needs come, that those who are faithfull may be tryed; that the good may be distinguished from the counterf… Afflictions and crosses are the best touchstones; therefore they are called tryals, because they try and prove men.

Thirdly, this must needs be so, from the nature of thinges themselves. Men cannot run on in obedience to Christ without opposition. A faithfull Christian man must reprove others as Iohn Baptist did, and then it may cost him his life. It may cost us our lives and losse of favour, (as it did Moses, Hebr. 11. Who endured Pharaohs wrath,) for standing out in good causes. In many actions wee may and shall be censured; for wee must be just to men, and upright to GOD, and not be byassed a wrong way; and for this we may bee opposed. The Sabboths must bee kept though some losses may come by it; many other actions must be done, wee must speake for Christ, as Paul and Daniel did, which cost them Imprisonment, and so it may doe us.

Fourthly, looke on the world, and there is a necessity that wee should have crosses, if wee will follow Christ. For, Iohn 15.19. The world loves her owne, and hates them who are Christs; they are resisted, and cannot resist againe. The world puts crosses upon the Saints, and as if they were not forward inough of themselves, the Divell helpes them forwards: Hee sets their tongues on worke, Iames, 3.6. Their tongues are set on fire of Hell; hee sets their hands on worke, Revel. 2.10. The Divell shall cast some of you into Prison; that is, men by the Divels instigation shall doe it.

Fiftly, it must needs be so, in regard of mens conditions and themselves; they must have crosses to prevent sinne: Christ the good Shepheard sets Dogs on his sheepe sometimes to barke at them, and if that will not serve the turne, to bite them too: Partly, for sinnes present which they contract. And partly to prevent future sinnes. Prosperity makes them rust sometimes; therefore God sets scullio…s to rub them over and makes them bright, though they make themselves blacke. God sends afflictions on the good to make them better; Threshing makes the corne though it were good before, to be much better: the fire though the gold be good before, yet it makes it much purer: health though it be good, yet exercise makes it better.

Now as the wayes of God are full of crosses, so they have much difficulty in them; and that for these reasons.

First, because of Selfe-denyall: This selfe-deniall must needs bee, and it is hard and difficult for a man to deny himselfe: it is a hard thing to deny a stranger being importunate; it is harder to deny a friend, a wife, or a sonne: but it is hardest to deny a mans selfe, to deny a strong lust, a naturall inclination, which is ever begging and asking, that is like a continuall dropping, this is difficult.

Secondly, looke on the Law, and it is difficult,Rom. 7.14. the Law is spirituall, wee are carnall, sold under sinne, and yet must bee squared by it.

Thirdly, it is difficult in regard of our affections: these make the wayes of God difficult: wee are to goe on in the middle way, but our affections bias us another way; wee no sooner love things but wee over-love them: so we are ready to over-joy and grieve for things: these affections distemper the minde, and the minde being distempered, we are like a barrell stirred and turned up-side downe, nothing but mud comes from it.

Fourthly, looke on our natures, and it is difficult. What is in man, in common or corrupt nature? The wayes of God are above common nature, above our reach and up the hill; they are more difficult to corrupt natures: all Gods wayes are contrary to it, and it to them; there is a contention, a contrariety betweene them, and so a great difficulty.

Fiftly, compare it with other things, and you will finde it difficult; to get an art or liberall science, what paines and difficulty must be used? Now to have Gods Image renewed in us, must needs be harder: for to this we have a contrariety and reluctancy, to the other a naturall propensnes: therefore it must be difficult.

Lastly, looke to the variety and change wee must run thorow: Phil. 4.21. Wee must want and abound, beare good report, and bad report; It is hard to beare prosperity; as hard as it is to drinke much wine, and not be giddy: It is hard to beare adversity and not to stoope; hard to beare scorches without shrinking; some can beare want, but aboundance makes them leave God: many can beare good report, and cannot away with bad report: some can doe both, but yet they will not loose their wealth: some can indure that, but not imprisonment: to goe through thicke and thin is hard and difficult.

But now you may aske mee two questions.Quest. 1. If this bee so, how comes Christ to tell men; Matthew 11.30. That his yoake is easie and his burthen light? how is that true, Prover. 3.17. That all the waies of wisedome are waies of pleasure? Why promise yee so much joy and peace in Religion, if there be so many crosses following it?

Answ. 1To this I answere, First, that the wayes of God are pleasant to any man that is right, to one that is renewed. 1 Corinth. 2.6. Wee preach wisedome to them that are perfect; that is, to them that are upright. So the wayes of God are pleasant to those that are upright, and able to judge of them: yet they are not so to others. If I say that good meate and drinke are pleasant, it is true, and you will all agree to it: yet it is not so to a Sicke man: So the light is very comfortable, yet to sore eyes it is burthensome: So Gods wayes are pleasant, yet to men having sore Eyes, sicke Consciences, and distempered affections, they are difficult.

Secondly, Gods wayes are pleasant in themselves, whereas other wayes are bitter. Gods wayes bring pleasure and content, they are pleasant in themselves; therefore they are alwayes so: but things that are pleasant by occasion, are not alwayes so: As the pleasure of Sinne, is but for a season, Hebr. 11.25. and by occasion of satisfying the lust; but a good Conscience is a continuall feast;Prov. 15 15, at all times Gods waies are a burthen and yoke to the flesh, but to the Spirit they are easie.

Object.But you will object, If the wayes of God are difficult and full of crosses, it will discourage men to be religious; how shall wee runne the wayes of Gods Commandements with cheerefulnes, seeing they are so full of crosses?

I answer, that though the wayes of God are in themselves difficult, yet they are easie to those that come after Christ, and that in these regards.

First; every one that comes to Christ hath another spirit and heart given him, that makes him with Paul, Rom. 7.22. To delight in the Law of God concerning the inward man. I will say of this as Christ answered Peter, when as he asked him, who should be saved if rich men were not: this is impossible (saith Christ) with men, but it is possible with God; Matth. 19.26. That is, such a man cannot change his owne heart, but God can, and then the wayes of God will bee pleasant: God can give you another nature, and they will bee easy.

Secondly, though they bee difficult in the crosse, yet take altogether, then there is pleasure: take therefore the reward and gaine with the labour. The merchant indureth much, yet the hope of gaine sweetens all: a covetous man indures much labour, hath a hard lodging, fasts much, but yet the gaine contervailes all. Finis dat amabilitatem medijs, The end sweetens the meanes: the hope of harvest makes the husbandmans labour pleasant. So it is with Christ; he is pleasant if you put all together; if you looke to the joy and reward as well as to the crosse: looke on them as on weights in the ballance: if the weights be equall, they stirre not; but put more weight into one scale, then the other though it seemed heavy before, yet now it is bu… light. So it is with these crosses; in themselves they are heavy, but compare them with the issue, the end and reward, they are but light; Our afflictions, which are but for a moment, purchase us a far more exceeding weight of Glory, 2 Cor. 4.17.

Thirdly, to runne the wayes of Gods commandements with our owne strength, it is difficulty; but having another strength more than our owne, it is easie. It is hard for a Child to goe up the staires himselfe, but if a strong man takes him by the hand, it is easie: though these wayes be hard, what if the Holy Ghost helpe you, then they will be easie. A man that lookes on an artificiall thing, he wonders at it, and cannot tell how to turne his hand to doe it; but if he once get the art, it is easie; so it is with us; before we are in Christ, all is hard to us: but if we are once in him, all is easie. Looke to the Apostles, they are shie at the first of every thing, of suffering for Christ; but afterward they indured any thing, even whipping, and death for him.

Fourthly, it is hard to part with that which we prize and love much; but when as we are perswaded; that there is no such thing in it as we thinke there is, then it will be easie for to part with it. No man grieves much, that the flowers that he hath in his hand, wither: that he loseth counters or shadowes: such are the things that we see and have, Psal. 39.6. they are but as flowers: our eyes being opened to see that these things are so, it is an easie thing to disesteeme them; to one that is humbled this is easie; he that hath felt the burthen of sinne to bee heavy, will find Christs yoake to bee light; the Divels yoake is a hard and heavy yoake, he that hath felt the bitternesse of sinne will thinke Gods wayes to be pleasant.

Fiftly, consider to whom we doe all that wee doe: as David sayd to Micol. 2 Sam. 6.21. Wee doe it to the Lord: this makes all easie: this made all easie to Paul, Acts 21. When as Agabus told him, that he should be bound at Ierusalem, he tels them, that he is not onelyonly ready to be bound, but likewise to dye at Ierusalem, for the Name of the Lord Iesus. A souldier doth much more, when as he seeth his Generall looking upon him; a good servant wil worke out of his heart, when as his masters eye is upon him, especially if his master hath a good eye: consider then that we doe all for Christ, and this will sweeten all.

If this be so,Vse. 1. that the wayes of God are full of crosses and difficulty, then learne from hence, to account of so much beforehand, and prepare for it, before ye enter into those waies of God: take heed of Baruchs fault, Ierem. 45.5. Looke not for great matters for your selves: in the world ye shall have affliction; Iohn 16.33. but in Christ ye shall have peace ▪ looke therefore for all in heaven. Remember ye must not take Christ onelyonly as a Saviour, but you must take him as a Lord, as a husband; you must have a wedding garment, a conjugall affection, and be divorced from all other things, that so you may take him thus: yee must take him as your husband, for better, for worse, with losses, and crosses; your will must be subject to him in all things. If to be Christs Servant were onelyonly to give him a cap and a knee, he would have many that would serve him; but you must obey him▪ His servants you are to whom yee obey, Rom. 6.16. There are servants which you call Retainers; which doe their owne worke on the weeke dayes, peradventure on the Sabbath they come to their Master and serve him; thus most are Christs Servants; they will serve him on the Sabboth perchance, but at no time else; but as on the Sabboth, so at all times else you must deny your selves. In other marriages error personae, doth nullifie the marriage; so doth it when wee take Christ: it is an error in our judgements, not to know what he is; and that is the reason why wee so quickly fall away from him: wherefore every one that lookes for any interest in Christ, must consider with himselfe before hand, and cast his eyes on all his comforts, on that which is pleasant to him, and resolve to part with it for him; yea, hee must looke on bitter things, on the sufferings of others, and make account of disgraces and persecutions if hee will follow Christ: If better come, doe you reputare in …ucrum, count it over-plus. Caesar, when as hee was goeing to fight, would usually tell his Souldiers, that the enemies were as many more as they were, that so he might make them more resolute and audacious; If you meane to follow Christ, looke for a rainy day. It may bee it is a faire morning, but yet we know not what the evening will be: Nescis quid serus vesper vehat. Shall a man goe to sea, and not looke for stormes? Shall a Souldier goe into the warres, and not looke for enemies? Forecast this therefore, lest going with 2000. you are met with 20000. and overcome, your resolutions being too weake.

Secondly, if the wayes of God are full of crosses and difficulty, then it is not the way to heaven that most men goe▪ that common road of pleasure and jollity which most men treade in, is not the way: the true way is per diverticula, a by, a narrow way which few men follow. If we finde our waies full of jollity, wee have cause to suspect them, Luk. 6.21. Woe unto you that laugh now, for yee shall weepe hereafter: ye that are full here, shall hunger hereafter: This loosenesse in following Christ is not the way. My brethren, if yee are going to any City, and yee are told before hand, that in the way to it, there are many narrow bridges, many brakes to goe thorough; that there are many vagrants to devoure you, many syrens to allure you; if ye find no such thing, ye may well suspect that yee are out of the way; So if ye find no such opposition, no such crosses and difficulties, no such strong lusts in the way to heaven, it is a signe yee are out of the way: Whoever will live godly in Christ Iesus, shall suffer persecution: 2 Tim. 3.12.Paul tels Timothy here, that he hath knowne his persecutions and afflictions; and then he concludes, that Whoever in this present time, or in succeeding generations will live a holy life, must suffer for it: A man may suffer and do much for Christ; but Paul tels him, hee must goe further, and suffer persecution, for Christs sake and the Gospel.

Obiect.But you will object, why should any man suffer for the Gospel, seeing that the Gospell brings glad tidings of peace?

Answ.I answere, that there are two parts of the Gospell: the first is, that if yee take Christ, ye shall be saved: the second is, that if ye take him not, ye are damned: it is not the first part, the offering of Christ, but the subsequent condition, that doth breed persecution. Math. 21.33. When as the maister of the vineyard sent his servants to the husbandmen, all his servants were abused, because they called for fruite, which the husbandmen were unwilling to give. When holy men call for fruite and amendment of life, this stirs up men against them. If in the way ye goe, ye finde not these crosses, this opposition, it is the broad way, not the way that leadeth to life.

Thirdly,Vse 3. if the wayes of God are full of crosses, then bee not discouraged from doing good actions for the crosses that follow them; that is a necessary concomitant, and cannot be severed. Many would be willing to doe much, but it may cost them their estates: then they favour themselves, and will sleepe in a whole skin: But if a case comes, that yee must stand against Popery, and for justice against indirect courses, stand to it though persecution and imprisonment come; turne neither to the right hand, nor to the left hand: that is, there are many stops and lets in the way which God hath chalked out unto us; yet though there be Lyons in it, ye must not step out of it; ye must go on, yee must grapple with the crosse and not goe out of the way: if yee balke those crosses or if yee sit still and do nothing, yee provoke God against you, as much as for your evill deeds. Rev. 2.19. I know thy workes and suffrings, (saith Christ.) Christ takes notice, if yee suffer for him, so he doth if ye decline the crosse: Cowardlinesse may lose your soules, as well as rebellion your bodies. If yee have good cards, yet if you play them ill you loose; so when you have a prize in your hands and not use it; you loose by it: so when as you have opportunity to doe good, and doe not stand out, God will call you to an account for it: yee shall receive judgement for sinfull silence, as well as for corrupt speach. Iudges 5.23. Meroz was cursed, because they came not out, to helpe the people of God, as well as the enemies that fought against them. Luke 13.6. The barren Trees that did beare no fruite, were cut up, as well as the briers ▪ so shall men that have places, in which others would have done good. Revel. 21.8. the fearefull, are put first in the catalogue, of those, which shall have their portion in the lake of Brimstone, which burnes with fire for ever: those that are afraid to doe good shall have their portion there. Take heede therefore of missing opportunities through feare or cowardize: deny your selves, take up the crosse and follow Christ, whiles you may. Many are much to blame, so that wee may take up Ieremies complaint against them. Ierem. 9.3. That there is no man that hath courage for the truth: Wee may say of most men, as of Harts and Stagges, they have strength and great hornes, yet they doe nothing with them, quia deest animus; because they want courage. Some good Christians have fire in them, but yet they want blowing. Now what arguments shall I use to make men follow the truth, notwithstanding these crosses and difficulties? Wee magnifie valor in any man, and the valor which wee doe so magnifie, it is but as the swelling of a wall, before the breach: it is nothing to this fortitude to suffer for Christ, and a good cause, being called thereunto; the doing of things without difficulties, is no tryall: excellent things are difficult: this obedience which you owe to Christ is not simple obedience, but passive obedience, and hath more difficulty and excellency. To what end is the Spirit and regeneration given you, if it stir you not up to doe more than others can or will doe? Luther was glad of his opposition, that brought advantage to him: so Paul saith, that his sufferings will further his reckoning. Souldiers out of vaine glory strive who shall be first to scale the wals, and to enter the breach; that which they doe for a shadow, let us do for true realities: let our affections run out in this. Consider, that in Gods cause if ye suffer not for wel doing, ye shal suffer for ill doing; else there were an inconsequence in that of Peter, 1 Pet. 3.17. It is better to suffer for well doing, than for evill doing. If ye suffer not evill with men for well doing, yee shall suffer of God for evill doing. Consider all those Martyrs and Worthies of the Lord which have goe before us, who have acted their parts, and are now departed off the stage; they might have escaped if they would: Iohn Baptist, if hee would have beene silent; Mordecay, if he would have bowed the knee: Those who wandred about in sheep skins, and goates skins, Heb. 11. might have bin clad in silkes and velvets as well as others, if they would not have stood for the truth. Moses might have enjoyed the pleasures of Egypt, he might have bin accounted the son of Pharaoh his daughter, but hee would not. Consider, if one aske you this question, Will yee bee as a pibble or a pretious stone? would yee be worth 1000. others? then resolve to suffer for the truth: Consider what a person ye take upon you: and that ye must do nothing unbeseeming your selves? then you will say with Nehemiah, shall such a man as I flee? and who is there that being a man as I am, will flee to the temple to save his life? Nehemiah 6.11. Paul considered himselfe, and therefore would not yeeld an inch to the false Apostles, Gal. 2.5. Consider what God expects from you. A mud wall may bee made up of any thing, but the wall of a palace must bee made up with other materialls: if ye will be Temples of the holy Ghost yee must have other actions. Let those who are watchmen, both for Church and commonwealth, let others who are in great place, consider this; if you turne false, yee betray both your selves and others: resolve therefore to deny your selves, having such a person and such a charge.

Obiect.But some will object, I would doe thus and thus, but I can do no good in it.

Answ.I answeare, that it is more than you know: but however, thou shalt bee sure to have thy reward if thou doe what thou maist: The Phisitian hath his praise, though his patient dies: The Lawyer hath his fee, though his clients cause miscarry: God often sends messengers, though they prevaile not, that men might beare witnesse to the truth.

Obiect.Yea, but the times are bad, and worse than ever they were.

Answ.To this I answere, that the worser the times are, the better the Saints should be: the starres are most needed in the darkest night: Mark. 8.38. He that is ashamed of me, saith Christ, even in an adulterous and sinfull generation, of him will I be ashamed when I sit in my Glory.

Object.Yea, but I am alone, and therefore can do nothing.

Answ.But what if thou art alone? Eliah was alone for ought he knew; yet he withstood all Baals prophets, and overcame them. Luther was alone, so that one saith of him; Vnus homo solus, totius orbis impetum sustinuit, that one man withstood the force of the whole world: And what if thou art alone, yet one cole may kindle another, and that another; and so mayst thou. Men are incendiaries to make one another wicked: be thou so to make others good: however, though thou art alone, yet thou shalt take away that reproach from a nation, which God speakes of Ezec. 22.30. that he sought for a man among them that should make up the hedge, and stand in the gap before him, for the land, that he should not destroy it, but he found none; There will be a man, that is, a man of authority to oppose the streame.

Fourthly,Vse. 4, if the waies of God are full of difficulty, then wee should learne from hence to proportion our labour to the worke: wee tell you of this not to deterre you from comming to Christ, but to excite men to take paines answearable to the worke. Christ told his Auditors, they must deny themselves, that they must take paines if they will follow him; and this we tell you in his name: wee would have yee know the worst before hand: many thousands lose their soules, because they thinke that lesse will serve the turne, that there needs no such strictnesse: no fallacy of Sathan deceives men more than this. If a man come to buy a Iewell that is worth 500 l. if he bids but 400 l. for it; he goes without it, as well as if he had bid nothing at all, because hee comes not to the full price of it: So he that will purchase heaven, he must bid the full price of it, else he goes without it: as good never a whit as never the better (as we say.) If a man be to lift a burthen which is as much as hee can doe with his whole strength, if he put but part of his strength to it, he cannot stir it, hee were as good never to touch it: so it is here. It were better for you to doe nothing, than not to doe enough; for if ye lived still in wickednesse, it might parhaps humble you; but when as men doe but a little, but yet not enough, they see not their misery: better not to do at all, than to do things thus by halves. Sathan deales with men, as men with children: they take away gold and silver from them, and stop their mouthes with rattles and counters, so Sathan, because mens consciences must have something to satisfie them, suffers them to doe something, but yet not so much, as they should. Pitty it is to see so many lose their labours: they come very neare, within a step or two to heaven, and yet misse it: many there are which do much, like the young man: yet some thing is wanting, that also must be had, els there is no Salvation. Why is there so little change in men, but because they thinke that lesse will serve the turne? This cold, overly and customary performance of holy duties marres all; therefore consider but this.

First, that it doth you no good at all: what good did the Laodiceans luke-warmnes doe them: they had as good bin cold: yea, God wisheth, that they were either hot or cold: Rev. 3.15. What good did all that Amafiah did to him; seeing that he did it not with a sincere & perfect heart? These dowbaked services (as I may so stile them,) these carkases without life; these slight services profit not: therefore there are conditions added to them in the Word: prayer prevailes, If it be fervent: Iam. 5.16. If thou beleevest with all thine heart, Act. 8. Effectuall faith; diligent hope, and fruitfull love: 1 Thess. 1.3.1 Thess. 1.3. It is a good observation of Divines, that God loves adverbs, better than verbes; well doing, above doing: those that came to the wedding, not having wedding garments, were shut out, Math. 22.11.12.13. as well as those that came not: those that offred strange fire, as Nadab and Abihu, and their company, were consumed, as well as they that did not offer at all.

Secondly, consider the nature of the thing, what it is to be religious. Is it an easie thing to turne nature? to worke a change? Is it easie to get ground of a raging lust? It is as hard as to get ground of the Sea. Consider the difference betwixt the Law and us; That is spirituall, wee are carnall: Rom. 7. Consider the distemper of your affections and know your selves; all that we have in us is either common or corrupt nature. Gods graces are beyond the one, and contrary to the other: must we make these duties of religion to be onelyonly in the by? Prayer, keeping of the Sabboths, are to most men but as things in the by, the streame of their affections runs in an other channell. There is another thing required of us than this; we must love the Lord with all our hearts, and strength, Deut. 6.5. This is it which all must do; they must love God with all their strength, else they are not worthy of him. There is a qualification required of all that are saved, he is not worthy of Grace or Heaven, that seekes them not with his utmost indevour. The difference twixt Cains & Abels sacrifice was this, Gen. 4.3, 4.5. The one did it negligently: brought the worst of his fruits; the other brought the best he had.Ier. 48.10. Cursed is every one that doth the worke of the Lord negligently; that is, contenting himselfe with the outward performance of it, doing it as a taske, and being glad when it is done and over: to doe it diligently, is to worke with an eye to that which it tends to, and to obtaine the end. The end of prayer, is to quicken you to performe holy duties; when you obtaine this end, then is your prayer diligent. To do things onelyonly for shew is nothing, the effect and end is all: you esteeme not your servants works unlesse they obtaine their end: there is nothing that you esteeme, the end of it being not done: What is it to pray, the end being not done, men not being built up by it? Iude 20. We must build up our selves in our most holy faith, praying in the holy Ghost. A cold formall performance doth but hurt us, breeds more coldnesse and deadnesse in us. In habits, the more imperfect the acts are, the more they weaken the habits: the duties of religion coldly performed, weaken grace. Let a man accustome himselfe to write carelesly and crookedly, it marreth his hand. Let us therefore do all we do to God with diligence and fervency: consider that those whom you thinke least needed for to do it, did so: their diligence should stir you up. You know that Iacob wrestled with God all night; Gen. 32.24. and so should you wrestle with him with strong prayers: Christ himselfe spent many nights in prayer:Luk. 6.12. looke upon the prayers of David, the fastings of Daniel; a…ove all others, looke upon Paul, you may see him in watching, in prayers and in fastings often;2 Cor. 11.27. he had a continuall strife with his heart, to bring his body, that is, the deeds of his body, into subjection, I keepe under my body (saith he) and bring it into subjection, 1 Cor. 9.17. My body, that is, the sinfull lusts of my body, must bee brought downe; I must go thorow fighting till I have the victory, else I shall be a cast-away; I shall else have onelyonly an outward shew, but yet bee nothing accounted of with God. Consider this, if a little diligence will not serve the turne, adde more; if prayer will not doe it, adde fasting to it.Matth. 17.21. As there are some divels that will not be cast out without fasting and prayer; so also are there some sinnes. Make the plaister fit to the disease. Complaine not with the sluggard, who puts his hands in his bosome, and doth nothing at all; or doth not proportion his labour to the worke. Lesse labour would serve the turne, if our soules were as dry wood, but they are as greenwood; there must be much blowing ere they will bee kindled. It is hard to get our soules to good duties, hard to keepe them on the wing; we must continue in prayer, and that instantly too. Men are ready to give over,Rom. 12.12. and to sit downe, but you must continue. Eph. 6. We must watch thereunto with perseverance; there must every day be a new winding up of the soule; there is a spring of sin in us, so there must be a spring of holy duties, we must doe them constantly: you have daily new crosses, and impediments, therefore you must mend your pace in the way to heaven, and bee more diligent; you must be fervent in spirit, serving the Lord, and not slothfull. Rom. 12.11. Doe your owne worke, up and be doing, and the Lord shall be with you, 1 Chr. 22.16. God will deale with you as he did with the Eunuch, hee was reading of the Scripture, and God sent Phillip to him for to teach him, Act. 8.26. &c. So Cornelius, hee was praying, and God sent his Angell to him first, and afterward Peter, Act. 10. So the Apostles, when as they rowed all night as Christ bade them, he at last joynes himselfe to them and helpes them, Matth. 14.24. &c. The worst natures with his helpe can doe any thing, the best without him can doe nothing.

Fiftly,Vse 5. if the wayes of God are so full of crosses and difficultyes, then learne from hence to justifie the wisedome of the Word of God, and the Religion in the Scriptures. It is an argument that it comes from heaven, because it is not a whit agreable with our natures. It is a pure and no leaden Lesbian rule; it is a straite rule opposite to us in all our obliquityes: It is not from the policy of men, for if it were, what end should they have in it? There is no content in it, a man must deny himselfe, mortifie every member, and hee must have crosses too. Againe, a man must not thinke to have many following him, not to bee Captaine of Companies; here is nothing that will draw men after him. If Christ had done as Cyrus did, who proclaimed, that if any man would follow him, if hee were a husbandman hee would make him a Gentleman; if a Gentleman, he would make him a Noble-man; then men would have flocked to him. This justifies Religion against the dunghill gods of the heathen; against the Mahometane religion, that tels men, what women, and what pleasures and rewards they shall have if they follow it: this argument therefore is a marke of the holinesse and purity of our religion. Miracles they do but excite us, they do but as the Bels that call us to the Sermon, they cannot worke faith within us; Rom. 10.14.17: That comes onelyonly by hearing and reading this Word; there is nothing in this that doth sute with our nature: these inherent markes are they by which we know it to be the Word of God. Wee propound onelyonly the object, we doe not propound sillogismes: wee tell you onelyonly what it is. Moses in the beginning of Genesis propounds only what God hath done, he propounds no arguments to make men beleeve it: so the Apostles come with a naked message; He that beleeveth shall be saved, he that beleeveth not, Mark 16▪ 16shall be damned. In other sciences, and so in all things else, there must be principles else wee should run into infinites. If one should aske you, how know you colour? You answer by the light: but how know you the light? You answeare by it selfe: and then you goe no further. So if one aske you, how know you whether such a weight bee true, you answeare, by the standard: but how know you the standard to be true? OnelyOnly by it selfe. But this is an argument that the Scripture comes from Heaven, because there is nothing in it, that pleaseth men. Nihil hic humani, there is nothing that is tempered, and modificated to our dispositions.

Sixtly,Vse. 4, if the wayes of God are full of difficulty, then labour for a full mortification of sinfull lustes: do it not by halves. Whence is it that religion is so hard? All difficulty is from some disproportion and disagreement; and this difficulty here, is from the disproportion betweene the Law and us: wee cannot bend the Law to us, but wee must winde up our minds to it. As we say of griefe, that it is a reluctancy of the will; so there is a reluctancy here, betweene the corruption of our nature, and the Law; and this breeds the difficulty: One of them must needs yeeld. If you put fire and water together, there is no quiet but a continuall strife, till one of them get the victory; then all is quiet: So it is in sicknesses; Let a man have a strong disease, and a strong body, hee shall never have any rest, as long as they both continue in their strength: But let one of them get the victory, then there is rest and ease: If nature get the victory, then we have our perfect health: If the disease get the victory, yet we are at quiet: and hence are those, lucida intervalla, before death. So it is here; if lustes get the victory, then there is peace indeede, such a peace as it is; men have rest and content in their forlorne estate: but if grace get the victory, then there is a perfect peace. To have quietnesse and sweetnesse in religion, is to come to an agreement; and without this agreeing, there will be no facility: the way to make it easie, is to heale your natures. Religion is not difficult in its selfe; it is as light that is pleasant to good eyes, but yet to bad eyes nothing is more offensive; it is like good meate, that is pleasant to a good stomacke, but yet to a bad, nothing is more odious. Heale your natures, and get perfect health, then these wayes of God will be easie to you.

Object.But you will say; Who is there that can come to perfect health?

Answ.I answere, that though you cannot attaine to perfect health, it is no matter, so as you can come to such a condition as to bee at rest: the body may be at rest and quiet, though there be distempers in some particular part of it. If you would have joy in the holy Ghost, peace of conscience which passeth understanding, labour to make an agreement: you cannot bend the Law, but you must cleanse your hearts, you must winde them up to the peg of holines, and get Evangelicall holinesse which is required and accepted.

Lastly, if the wayes of God be so full of difficulty,Vse. 7. then we had need to humble our selves: if the Law be so holy and so good, and we so averse from it, it must be rebellion, when as you see your selves so backward to do good, so contrary to it. Let this open a crevis of light, to see your corruption: this is very needful; men complaine of the Law, they say that it is hard and written in blood, as Draco his Lawes were: they are but flesh and blood, and what can they do? Beloved, this we should not doe, but let us reflect on our selves, as Paul did, and say with him, Rom. 7.14. The Law is spirituall, but we are carnall, sold under sinne. Let us bee humbled more for this badnesse of our nature, than for our actuall sinnes: the worser your natures are, the greater and more sinfull are your sinnes▪ for the more nature there is, the greater is the sin: the worser your natures are, the more hatred is there to the Law: therefore abhorre your natures, reflect upon your selves, justifie God, and give him glory, and his Law. Psal. 19.8. The Statutes of the Lord are right, and the commandements of the Lord are pure: quarrell not then with the Law, hate it not, as all unregenerate men doe. And thus much for the second Doctrine. We come now to the last, which is this.

That all who looke for any interest in Christ, Doct. 3.all that will receive benefit by him, must follow him. They must deny themselves, take up Christs crosse, & follow him: they must tread his steps, be obedient to him in all things, Ro. 8.24. Whom he did foreknow, them also he did predestinate, to be conformed to the Image of his Sonne, that hee might bee the first borne among many brethren: that is, all that God hath chosen, hee will have them to bee like their elder Brother Christ Iesus: we must goe all in one livery, we must be conformable to him in all things, bee ready to doe like him, as Gideon said to his soldiers; Iudges 7.17. What you see me doe, that do ye. So Christ who is our Captaine and Generall, saith to us, All ye that will be saved by me, must bee like me, ready at a watch word to turne which way I will have you. There are all the relations that may be, betweene Christ and us, which may cause us for to follow him: Hee is our King, our Father, and our Maister, therefore we must follow him. There are two sorts of men in the world; the first are straglers, such as straggle abroad like sheepe without a sheapheard; lawlesse men, that follow their lusts; these men are priviledged men, and may goe whither they will: The second sort of men, are they that give themselves to serve Christ, looking for Salvation from him: these must resolve to follow Christ.

Object.But here may be some objections raised: you will say, that the Law is the rule of a mans life, how then is Christ the rule?

Answ.I answere, that Christ is the example of the rule: as in Grammar and Logicke; after the rule, you have an example put; and Christ by his example gives you more facility to performe it.

Obiect.Yea but this rule is too high for us, who is there that can reach it? Take away hope, you take away indevour.

Answ.I answere, that it is true, that none can reach it; yet wee must goe as nigh it as wee may. First, therefore consider that it is for our advantage to have such a rule: in other things, men labour for the best copies and samplers▪ It is absurd for a man to say, I cannot follow the straite rule: Therefore will I have a crooked one. I cannot hit the marke, therefore I will have a false one set vp.

Secondly, it is needfull to have the best rule, because we must alwayes grow forwards to perfection; Phil. 3.13.14. We must forget that which is behinde, and looke to that which is before.

Thirdly, we must have a perfect rule, to humble our selves by it: taking Christ for our rule, comparing our selves by him, we see our owne filthinesse; and with Peter say to him, Luk. 5.8. Depart from us, we are sinfull men. So Iob seeing God, abhorres himselfe and repents in dust and ashes, Iob 42.6.

Obiect.But you will say; If Christ lived with us and we saw him; if he would (as it were) leade us by the hand, it were something; but hee is gone.

Answ.I answere, that though hee be gone, yet hee hath left guides to leade us in his stead: he hath left the holy Ghost, and his Spirit with us; who, Iohn 16.13, shall leade us into all truth, necessary for Salvation; he hath left us his Spirit to tell you that this is the false way, this the true; and this Spirit hee sends into every regenerate mans heart. Gal. 4.6. As soone as you are sonnes, he sends his Sonnes Spirit into your hearts, whereby you cry, Abba Father.

Object.But you will say, how shall wee know when the Spirit speakes?

Answ.I answere, by the Word; what the Word saith, the Spirit saith.

Object.But these are but remote guides.

Answ.Therefore you have the Saints that went all in one path: First, the Saints that are dead and gone, and then those that now live: You have the Spirit, the Word, and the Saints to teach you; onelyonly remember this caution, that the Saints are a rule to you, yet not a perfect one; they goe in and out; eye them; but yet eye Christ beyond them, who is the author and finisher of our faith, Heb. 12.2. In all other things and artes, Non est eiusdem invenire & perficere; one man begins, and an other finisheth: but Christ, as hee is the author, so hee is the finisher of our faith: hee hath begun the Doctrine, and the thing, and hee will finish it. For the better understanding of the point, I will shew you these two things.

First, the action; what it is to follow Christ.

Secondly, the object and patterne that wee must follow; and that is Christ.

For the first; what it is to follow Christ: I answere, That to follow Christ, is to resolve to do or suffer with all our hearts, or willingly, what ever he commands, at all times, and all manner of wayes. Thete are foure things in this definition, which expresse what it is to follow Christ.

First, wee must resolve to doe or suffer any thing that he commands,What is it to follow Christ, and how we must follow him. we must except nothing; wee must resolve to obey and doe all righteousnesse, and to abstaine from all unrighteousnes: we must resolve to go through thicke and thin, rough and smooth; we must do as the Romans did, Rom. 6.17. Obey that forme of Doctrine that is delivered to us; not one part onelyonly, but every particular, from the very heart. The reason for which we were deliuered by our Saviour from the hands of our enemies, was, that wee might serve him without feare, in holinesse and righteousnesse before him all the dayes of our lives, Luke 1.75. Let the passage be what it wil, safe or dangerous, pleasant or difficult, by poverty or aboundance; let Christ leade us thorough good report & bad report, we must follow him. I put in the definition, to do or suffer; suffering is but an higher kinde of action, to do, though you suffer for it: Suffering of it selfe, (as the Philosopher well observeth) is not commendable; but to suffer in doing Gods will in simple obedience, is to obey without any difficulty.

Secondly, you must doe this with all your hearts, and willingly: this is expressed in the Scripture in 3. tearmes, Deut. 6.5. to love, serve or follow God with all your minde, with all your soule, and with all your strength. I chose this Word, with all your hearts, the rather, because it comprehends all the rest.

First, to serve God with all your mind, is to search his will, to plant on it, and to know it: some there are that follow Cephas, others that follow Paul; addicting themselves to their opinions: there are diverse opinions of men; Some thinke this good, others that, without looking to Gods will: this is not to follow Christ with all our minde: When we submit our minds to his, and make his minde to be ours, then wee follow him.

Secondly, to follow God with all our hearts, is to affect that which he doth, and all that hee doth affect; when as all that he doth is comely to us; when as we see his Image in his word, and in his Saints, and follow it: men follow the actions in which they see a beauty and comelinesse.

Thirdly, to follow God with all our strength; (by which we must note the executive powers and faculties) is to do all that we do with all our might, and by Gods direction, nothing against his will or liking: he that serves God thus with all his heart, when any thing is suggested contrary to Gods will, hee saith; I know my masters will, I depend on him, I will follow his advice, and nothing else: this is to follow him with all our hearts.

I adde, to follow him willingly: it is not enough to doe the action commanded, but we must follow him, as the sheepe doth the bough, with readinesse and willingnesse. Being right, it comes from the regenerate part, every regenerate man findes a disposition to Christ, longing after him, inclining to him as the yron doth to the loadstone, or the stone to the Center: Many there are that follow Christ, and hold not out, because the Principle is not good.

Object.But the Saints themselves finde reluctancy, the spirit is willing, but the flesh is weake.

Answ.I answere, that oftentimes, the flesh followes obtorto collo, like the Beare going to the stake, yet the spirit brings it into subjection. I cannot better expresse it than by that of Peter; Christ tels him, that when he was old he should be carried whither he would not: Iohn 21.18. True it is, that he went to the stake willingly, else his death wherby he glorified God had bin no Martyrdome; true it was, his flesh was unwilling for to do it, yet his spirit overcame it; remember this, that you must doe it cheerefully▪

Thirdly, it must be at all times; many follow Christ, but at a brunt, and in an extremity they fly away, as souldiers from their colours, when as the battaile is nigh: or as servants leave their maisters in harvest, when as they neede them most. Christ would have men know what he expects: as the proclamation was made to the Iewes, that if any mans heart fainted, hee might goe backe, and returne to his owne house againe; (Deut. 20.8. Iudg. 7.3.) So Christ deales with us; hee tels us the worst before hand; to see whether wee will goe backe or no. Christ deales with us, as Naomi did with Ruth; when shee had intreated and perswaded her to leave her, and goe backe to her owne Country againe, Ruth· 1.28. When all would not doe, and when shee saw that shee was stedfastly minded to goe with her, then shee left speaking. Christ tels his followers what they must looke for: If they are willing to undergoe it, then hee takes them, else hee takes them not.

Fourthly, wee must follow him all manner of wayes; that is, inwardly and outwardly: In both these there is a difficulty.

There is a difficulty to serve him in the spirit; many an action commeth, that if it were to be done in the outward appearance onelyonly, it might be well put off: but to doe it in secret, this is hard: when as the Conscience saith, such a thing must not be got; such a thing must be done, such a lust must bee subdued; such a duty must not be omitted, this is not enough; but you must professe Christ, weare his livery, and shew whose you are: In many things it is easier to doe the spirituall, than the outward Act: As Mark. 8.38. Whosoever is ashamed of me, saith Christ, even in this adulterous and sinfull generation, of him shall I be ashamed when I shall fit in my glory. To professe what a man is in such company, in such a place, is not much; but you must professe Christ at all times, in all places: In the midst of an adulterous Generation. You must thus follow Christ, else all is nothing. And thus much for the first thing; what it is to follow Christ.

Wee come now to the object and example which wee must follow, and that is Christ. And here; first, we must follow his Example. Secondly, wee must follow his precepts.

First, you must follow his example; doe as he did, set him up as a patterne of Imitation. It would be infinite to shew you all his graces: yet I will name some particulars wherein you must follow him, that so we may not be all in the generall.

First, he abounded in love, which he shewed in his readinesse both to give and forgive. Hee shewed his love in giving, in that hee loved men so, that hee gave himselfe for them. (Act. 20.35.) Hee saith, It is more blessed to give than to receive. For his love in forgiving, he forgave those that did him the greatest wrong, hee had compassion on the soules of men, and on their bodies too; For their soules, he groaned to see them as Sheepe without a Shepheard: (Math. 9.36.) So for their bodies hee fed many thousands of them often times.

Secondly, For the glory that was set before him, he endured the Crosse, and despised the shame. (Heb. 12.2.) that is, hee saw God and his glory, and then the good and evill speeches of men were nothing to him: hee eyed the glory of God, and despised the glory and shame of men: as you may see, (Luk. 23.8.11.) by comparing them both together. When as Pilate sent him to Herod, Herod was exceeding glad when hee saw him, for hee was desirous to see him of a long time; because hee had heard many things of him, and hee hoped to have seene some Miracle done by him; (Luk. 23.7. to 12.) But Christ despised that glory which hee might have gotten, hee would neyther doe nor speake any thing before Herod; Therefore Herod and his men mocked him: Here hee despised the glory, and the shame too: when as much was expected from him, hee neglected all; and so must we.

Thridly, hee was exceeding humble and meeke; Learne of mee, for I am meeke and lowly in heart;Mat. 11.29. This his humility appeares in this: First, that he excluded none, no not the meanest. Secondly, hee did not render rebuke for rebuke; 1 Pet. 2.23. Hee endured all. Thirdly, in that hee was ready to part with his right and his life. Fourthly, in that he washed his Disciples feet.

Fourthly, he was diligent in his calling publikely and privately; hee went abroad, preaching upon all publike and private occasions, ready to take all opportunities to doe good: hee takes occasion to comfort the woman of Samaria at the Well; (Iohn. 4.) so when as hee saw them striving for the upper place at the Table, hee takes occasion to discourse of humility: (Luk. 14.) He did consider the end, wherefore hee came. This was the end of all his comming to doe good. It was his delight to doe Gods will: all hee did, it was Gods Worke, hee did it to glorifie him: and for the good of men, which was an other end wherefore he did it.

Fifthly, hee was ready to suffer any thing, to be despised, to undergoe any thing at his Fathers pleasure: he subjugated his desires to his Fathers, and hee did rejoyce in it. (Mat. 11.25.) I thanke thee O Father, Lord of heaven and Earth, because thou hast hid these thinges from the wise and prudent, and hast revealed them to Babes and Sucklings, even so Father; for so it seemeth good in thy fight. It had beene more for Christs honour, to have had wise and great men to follow him, but hee rejoyceth in this; that God had hid him from those, and revealed him vntounto Babes, for that was his Fathers will. So we must rest contented with any thing, if it bee Gods will.

Sixthly, Christ likewise fulfilled all Righteousnesse; (Math. 3.15.) he was full of zeale for his Fathers glory; follow therefore his example in all these. And not onelyonly his example, but his precepts too. First, beleeve in him; this is the great Worke of God, this is the worke hee accepts, (Ioh. 6.29.) To beleeve on him whom the Father hath sent. This is the first precept. The second precept is, Repent for the Kingdome of God is at hand: (Math. 3.2.) The third is, to abound in love unto one another: Follow Christ then in these his precepts, and in his examples.

If then all that looke for any interest in Christ,Vse. 1. must follow him; then in the first place, learne from hence not to bee auricular but reall Disciples; doe not make a profession, get not knowledge in the braine onelyonly but act it too. This is the difference 'twixt Christs and other mens Disciples; if a man follow Aristotle or any others, it is enough to know and hold his tenets: but he that will follow Christ, must follow and doe his precepts, must imitate him. The difference betweene Divinity and other Sciences, is this: in other Sciences if you understand them it is enough; but in this it is not enough to know it, you must doe it. This is like lessons of Musicke, it is not enough to know them, but you must practise them: it is like a Copy of writing; you must not onelyonly reade it, but you must act it, and learne to write after it. Wee must not onelyonly know what temperance, patience, and love are, and the like; but you must act and practise them: wee must beleeve and undergoe the Crosse, if wee will belong to Christ: Iohn 6.45. Every man that hath heard and hath learned of the Father, commeth to me. God makes us fit to follow Christ, hee declares the truth, and bowes the will: he teacheth the Creatures, the Bee, and the Storke to do thus and thus; he puts a secret instinct into them, which makes them doe that they doe; and so hee doth with his Children: hee makes them of Wolves, to become Lambes; hee makes a thorow change in them: It is doing, that makes you Christs Disciples; if it were but to know, it was nothing. Consider what yee practise, and how farre yee doe Gods will: we looke not onelyonly for the knowledge, the remembrance, and repetition of what wee preach, (though it be good to repeat what wee heare, and it is ill to omit it;) but wee looke you should practise what you heare; we would see the Milke, and the Fleece, not the Hay againe: we would see your defects and weakenesses amended, and those duties performed that you neglect.

Obiect.Yea but you will say, you doe practise what you heare?

Answ.But I say unto you, as Samuel did to Saul, when he told him he had kept the Commandements of the Lord; What then, sayth he, meane these Bleatings of the Sheepe in mine eares? (1. Sam. 15.14.) If you are Christians, if you practise what you heare, what meane those oathes we heare; what meanes this Drunkennesse, this Idlenesse, this vanity and pride in apparell, this greedy seeking of profit, this prophaning of the Sabbath which wee see? What meane all these if you keepe the commandements? Those that follow Christ do acknowledge him, they practise what they heare, and no more.

Vse. 2,Secondly, if all that looke for any interest in Christ must follow him, this excludes all those, who say they are Iewes and are not, (Rev. 2.9.) Such as professe themselves to be Christs and are not: they weare his livery and badge, but yet are false hearted. Wee follow Christ, you say, but if you doe, let me put you to some Interrogatories.

First, are you contented to bee divorced from all else, and to make Christ your selfe? To deny your pleasures and your profits, like Iames and Iohn, Matthew 4, Who left Fathers, Nets, and Ships; and like the Apostles, Who forsooke all and followed him? Will you part with every thing, with every sinne and vanity for Christ?Mat. 19. The young Man must sell all, if he will follow Christ, and this hee was loath to doe.

Secondly, are you contented to beare all that he boare; I meane not in the same measure, but are you able to be baptized with his Baptisme, and to drinke of his Cup?Math. 20.22 Are you content to be despised and hated as he was? You must doe it in your measure, though not in that degree that he did. 2. Tim. 3.12. Thou knowest (saith Paul to Timothy) what persecutions I endured: yea, and not I onelyonly, but all that will live godly in Christ Iesus, shall suffer Persecution, It is this living godly that brings persecution; the beeing downeright and bawking nothing; because the Divell is then our enemy, and will stirre up men against us; he will nibble at our heele▪ If wee live not godly, wee are not then his enemies, he will let us goe. If there be warre betwixt two Nations, suppose Dutch and Spanish, either of them medling with English, or French that are but indifferent, they let them alone, because they are indifferent men and not their Enemies; So doth the Divell, he lets men alone who are but indifferent; but the Saints who are enemies, they are sure to smart for it if he meet with them.

Thirdly, if you follow Christ, is the same mind in you as was in Christ, (Phil. 2.5.) Are you affected as hee was? Dauid was a man after Gods owne heart, Act. 13.22. So every Christian must be affected as Christ was. Doe you hate those things that he hateth? Doe you not onelyonly abstaine from them, but also hate them? Are you zealous for Gods Glory? Are your Soules vexed for the uncleane conversation of others? Then it is a signe that you follow Christ.

Fourthly, what doe you doe? Doe your actions second your desires? Are you like David? Acts 13.22. Are you men after Gods owne heart, which will fulfill all his will; or are you of your father the Divell, and fulfill his lusts? Iohn 8.49. Christ useth this argument, to proove that the Iewes were of their father the Divell, because his lineaments were in them, as the fathers are in the childs; you are murtherers and Lyars as he was, Iohn 8.49. Therefore you are his. So I would have you consider what you doe; see whether you are holy in your conversation: if you are not, Christ will discard such servants, and all the world shall know it, that you are none of his, if you are not ready to doe any thing for him. His life must bee in all those that are his, his Image must shine in them, they must have his graces.

Fiftly, how doe you doe, that you doe? Doe you it with a perfect heart or no? 2▪ Chro. 25.2. Amaziah did much, but yet he did it not with a perfect heart. Some follow Christ in the faire, but forsake him in the rugged wayes, as the 2. grownd did: Some follow him for themselves out of a selfe-love: Some for a Kingdome, as Iehu. Some follow him, but yet at a pinch they will start aside like a broaken Bowe, as the Israelites did, Psal. 78.57. Some follow him and afterwards fall away, as Ieroboam and Reoboam; 2 Chron. 10.11.12. But now how shall we distinguish these? Doe these interruptions hinder us from Christ? What shall we say? All sheepe are not of the same strength; Some are Lambes and can goe but softly; and Christ is a mercifull Shepheard that casts off none; now how shall we distinguish? The Saints goe off and on, and so do wicked men, what is the difference betweene them? This is necessary to be knowne, because men are apt to deceive themselves: they say there is a similitude betweene Saints vertues and sinnes, and theirs; looke on the outside, and there is little difference. David and Peter, they sinned foulely; their sinnes in outward appearance were like to other mens: So for their vertues;Differences betweene the falles of the Saints and other mens. stupidity doth oft times act the part of true vertue. Take one that is ignorant, he dies patiently; because he knowes no danger, as well as a godly man that is sure of Heaven▪ both may be abstemious and patient in shew, but now we will distinguish them.

First, though the Saints fall, yet there is never any way of wickednesse found in them:Psal. 139.24. there may be infirmities in them, but there is never any constant continuance in any sinnes of omission or commission: A holy man may forget himselfe, but yet ye cannot say, that he is a covetous man, or a wicked man; holy men sinne, but it is out of an incogitance, do but put him in mind, they mend all; put another man in mind never so often; tell him of his swearing and drinking, yet he doth it againe.

The sinnes of holy men proceed from passions, and passions last not long but quickly vanish. David was transported with Passion, and Peter with feare; The Saints sinne not out of deliberation, they recover quickely againe, there is no course of sinne found in them; if their sinnes proceed from either of these two, incogitancy or passion, they are quickly at an end. I speake not now of sinnes that are not revealed, for in such they may continue all their lives, as the Patriachs did in their poligamy: but as for other sins that are revealed,Psal. 139.24. the Godly never stand in the way of sinners: They may perhaps crosse the waies of sin, as theeves do the high way, yet they walke not in the wayes of sin, They sit not downe in the seate of the scorners.

Psal. 1.1.Secondly, the Saints, as well as others may be subject to sinfull lusts, that may prevaile and carry them away: but the matter is not so much, what affections we have, but how we stand affected to those affections. A holy man may have a moneths mind to an old sinne, hee may delight in it, and incline to it, because there is flesh in him: but yet hee dislikes that liking, and disaffects that affection, and disapproveth of this approving: and this hee doth not from checkes of conscience, but hee doth grieve for that love; and sorrow for that delight, as being contrary to the will of God.

Thirdly, an evill man and one that is not sound hearted, acts himselfe in sinning, but a Godly man doth not so. To understand this, you must know, that after regeneration there is another selfe. Rom. 7.17. It is no more I that doth it, but sinne that dwelleth in me. I am another man now I am regenerate; sinne is but an inmate. In a wicked man, good is but an inmate, hee may say it is not I, but the good that is in me doth this. Wicked men they have no thorough change wrought in them, therefore they doe good onelyonly by fits; a godly man being every way himselfe, not being transported with Passion, let him stand on equall tearmes with sinne, let not sin get the hill and the winde, let him remember himselfe; being freed from violent passions, hee sinnes not: Regenerate men sinne, yet the Peace is not broken betweene God and them, because their minds never yeeld to sinne. As it is betwixt Princes that are at Peace, though Pirates of eyther nation rob the others subjects, yet it breakes not the peace; it being done without the will of the King: So it is with sinne in Gods Children, it breakes not the peace betwixt God and them, because it is but a rebell, and they agree not to it. There is a difference betweene the entertaining of sinnes as theeves and robbers, and as guests; Wicked men entertaine sinne as a guest; the godly man himselfe never sinnes, and he entertaines sinne but as a robber.

Fourthly, those that follow Christ but in s…ew, and onelyonly weare his Livery, they often fall off, they can doe nothing: many uncleane persons and Drundards often resolve to leave their courses; but because their hearts are not changed, it is but a purpose, they fall backe againe. Because purposes arising from the flesh are mutable, they are as the flowers of grasse, they quickly perish: so are all the thoughts of civill men; they are flowers indeed, and the best flowers that the flesh can affoord; yet they quickly perish, because they are from the flesh, because they are farre from grace, and come not from an inward change: but the purposes of Gods children, they come from a change within, which makes them able to performe them. If you finde your selves unconstant that you cannot command your selves, you are not right. Christ finds this fault in you, and so doth Iames, Iam. 1.8. You are double minded men and unstable in all your wayes; that is, you partly looke on God, partly on sinne, and know not which way to goe▪ you are in an aequilibrio, nothing preponderates you one way or other; you are in the wayes of God, and in the wayes of sin, and this makes you unstable. Opposite to this, is a single minded man, who lookes onelyonly to God; other things being put in, yet he still lookes to God: such may be subject to ebbings and flowings in and out; yet this is the difference, though they are shaken, yet they are like to Trees that have a good roote, that holds them up that they doe not fall: they are like a ship that is tyed to an Anchor, they wagge up and downe, but yet they remoove not: other men, and wicked men are blowen away like chaffe, they continue not,Psal. 1.4. they are driven with the winde like waves, because they have no roote.

Thirdly,Vse. 3. if every one that will have any interest in Christ must follow him, then learne from hence not to stand at a stay, set no limits to your holinesse: Looke to Christ, he is our patterne; Heb. 12.2, grow up to full holinesse, be still mending, and mending according to the Coppy: there is no man that doth follow Christ rightly, but doth this. Let men set limits to themselves, to have as much as will bring them to Heaven, there is onelyonly a selfe-love and a sel…e-seeking in them: but if you doe it for God, you wil endeavour the utmost. When men find fault with holines and exactnes, and secretly limit themselves, and say with him, Deum colo ut par est, wee will doe that which shall be fitting and no more, it is a signe they doe not follow Christ, that it cometh not from God: if it came from God and love to him, you could not but endeavour perfection. I would but aske this question of you; doe you make God your utmost end or no? If you doe, then appetitus finis est infinitus, you would never stint your selves: if you do not make him your utmost end▪ then you will limit your selves. If a man desires money for such an end, when he hath the end the desire ceaseth: so if a man desire Physicke for health, hee desires onelyonly so much as shall gaine his health: but if a man make money his utmost end, hee sets no limits to it. Thus it is with every holy man that desires grace, and makes it his utmost end; hee sets himselfe no limits: you must not set your selves any bounds in grace. When you finde this disposition in you, that you are not ready to complaine for want of Grace, but to justifie your selves; when as you do not see your lamenesse, and that corruption which is in you, you have not the Spirit; for that convinceth men of sinne, and of righteousnesse, and of judgement: Iohn 16.8. You would be then complaining of your selves: if you had the Spirit: if you follow Christ, you must cleanse your selves from all filthinesse of flesh and spirit, perfecting holinesse in the feare of God, 2 Cor. 7.1. Let that minde then be in you that was in Christ, Phil. 2.5. follow him to the very utmost.

Fourthly, if all that looke for any intrest in Christ must follow him, then learne frō hence not to go before him: we must follow Christ, go not then before him in any thing: in your opinions yeeld to his will, let no desire runne out, but know first whether it bee Christs will or no; you must resigne your selves to him in every thing, in all conditions you must follow him, doe not therefore chuse your conditions: hee saith to one, sit here; to another, sit there; in high or low places; he is the great Symposiarch, hee placeth you were hee pleaseth: and you must rest contented: So for your workes and calling, he gives you your worke to doe; Christ is the Master, and good reason is there that hee should appoint the worke: So for suffering, if he who is the Generall commands it, yee must doe it. So for Physicke and corrections we would rather have other than that hee appoints us; yet we must resigne all to him: we are subject to preconceptions. Iames complaines of this, (Iam. 4.13.) Goe to now yee that say, to morrow wee will goe to such a Citty and continue there a yeare, and buy and sell and get gaine; whereas you ought to say, if the Lord will: you goe before and doe not depend on Christ by resigning your selves to his providence. Remember then that you are but Creatures, and must follow Christ in every thing as servants to him; A servant doth not say, I will goe to such and such a place to morrow, because hee saith, that hee knoweth not his Masters will: so a child that is under Tutors, cannot goe whither hee will: say not then to morrow wee will doe thus and thus, boast not of it, preconceive not of such an estate; if you doe, it is sinfull; for then you are your owne guides, and follow your owne wayes and not Christ.

Lastly, learne from hence to doe what you doe from an inward principle: we must not be drawne after Christ as beasts, but wee must goe on our owne legs. Many do follow Christ, but other respects doe carry them: some mens company carries them; and these are but carried in the streame. Some are set on with other respects, some other wheeles set them on worke, as the spring doth the clocke: such as these doe not follow Christ.

Now the meanes to follow Christ are these.

First, seeke to Christ; None can come to mee, except the Father draw him, Iohn 6.44.

Secondly, love him; If you did but love him, you will like the Spouse in the Canticles, follow him in all places, Cant. 3.

Thirdly, feele the burthen of sinne, Sathans yoake, and then you will come unto Christ, whose yoake will then be easie; Math. 11. vlt.

Fourthly, beleeve in him: Hee that comes to God must beleeve that he is, and that he is a Rewarder of all such as seeke him▪ Heb. 11.6. There are promises that you shall have a hundred for one even in this life: if you follow Christ; beeleeve them therefore▪ and then you will follow him.

Fiftly, have patience, possesse your Soules with it, without this you continue not, as the fourth ground did which brought forth fruit through patience. And thus much for this Text.

FINIS.

Four Godly and Learned Treatises, Doctrine 3

p. 185THE DOCTRINE OF SELFE-DENIALL.

THE DOCTRINE OF SELFE-DENIALL.