The Works of William Bridge Volume 3, Sermon 3

The Works of William Bridge Volume 3 · Sermon 3

p. 49SERMON III.Preached at Stepney. July, 16. 1648.

GALATIANS, 2. part of the 20. verſ.

—Nevertheleſs I live, yet not I, but Chriſt liveth in me.

THE Apoſtle Paul, having ſpoken of our living to God, in the former verſe: of our ſpiritual life, in thoſe words, Yet now I live. He proceeds unto the Properties of this ſpiritual life; and thoſe are Three. Firſt, It is a Self-denying life: Yet not I. I live, yet not I. Secondly, It is a Chriſt-advancing life: But Chriſt liveth in me. Thirdly, It is, The life of Faith: And the life which I live in the fleſh, I live by the faith of the Son of God.

1I begin with the Firſt at this time, in thoſe words, Yet not I. The words hold forth a Self-Depreſſion, or Self-Annihilation. The words are ſpoken in the Perſon of a Beleever. So that in all theſe I's: I through the Law; and I am crucified; and, I live; Paul doth perſonate a Beleever, one that ſeeks Juſtification by faith alone, according to the tenure of the Goſpel. And ſo the Obſervation is this.

Doct. Every true Beleever, that ſeeks Juſtification by faith alone, is an Humble, Self-Denying perſon; denying himſelf in Spiritual things.

The way of the Goſpel, is a Self-denying way. Though a Beleever, that ſeeks Juſtification by faith alone, and not p. 50by the Works of the Law, does live a ſpiritual life, and ſo does act, move, and work towards God: yet he cannot endure to write an I, upon his own Performance. Yet not I. He will Obey God: but he will not have an I, to be written upon his Obedience. He will Pray to God: but he will not have an I, to be written upon his Performance. Yet not I. I live, yet not I. Where ever the Goſpel comes in Power, it does work this Self-denying frame of ſoul and ſpirit. And thus it was with Paul, in regard of his own Perſon, as ye reade in the 1 Cor. 15. chapter, ſpeaking with relation unto the other Apoſtles (at the 10. verſe) I laboured more abundantly than they all, yet not I, but the grace of God which was with me. I laboured more abundantly than they all, yet not I. I have been a Preacher of the Goſpel, and have been a means to convert many ſouls unto Jeſus Chriſt; Yet not I, but the grace of God with me. I have comforted many Afflicted ſouls; yet not I. I have been a means to plant many Churches; Yet not I, but the grace of God with me. He will not have his work defil'd with Self, or this I to be written upon what he doth. And ſo it is with every Beleever, more or leſſe; this is the way, and this is the ſpirit of the Goſpel: where it comes in Life, Truth, and Power, thus it is.

For the clearing of this great Truth unto you. Firſt, I ſhall ſpend a little time in the Explication, and ſhew ye, What it is for a man to deny himſelf in ſpiritual things. Secondly, I ſhall labor to give you ſome Demonſtrations of the Truth. Thirdly, Anſwer One Objection. And Fourthly, ſhew ye, What there is in the Goſpel, or the way of the Goſpel, that can work a mans heart to this frame.

Queſt. 1 Firſt, If ye aske me, What it is for a man to deny himſelf in Spiritual things?

Anſw. Ye know, that there is a Three-fold Self mentioned by Divines. A Natural Self: as, a mans Parts, Wit, Reaſon, Will, Affections, and Inclination, are called ones Self. Then there is a Sinful Self: and ſo a mans Corruption, Luſt, and Sinful Diſpoſition, is called ones Self. And then p. 51there is a Religious Self: and ſo a mans Duties, Graces, Obedience, Righteouſneſs, and Holineſs, are called ones Self. Now though a man is to deny all theſe; yet I am not at this time to ſpeak of the Common-place of Self-Denial, this Scripture does not lead me to it: but only of Self-Denial in Spiritual things, Denial of Religious Self. There is a great difference between a mans denying of his Sinful, and of his Religious Self. When a man does deny his Sinful Self for Chriſt; then he is wholly to leave, and forſake his ſin, and that Self. But when a man is to deny his Religious Self for Chriſt; he is not to leave, and forſake his Duty: only, in point of Juſtification, he is to renounce all; and in point of Sanctification, he is to attribute the ſtrength, the power, and the glory of all his Graces, and Duties, unto Jeſus Chriſt, and to himſelf nothing: and when a man in point of Juſtification, does renounce all; and in point of Sanctification, does attribute the ſtrength, the power, and the glory of all unto Jeſus Chriſt, and unto himſelf nothing; then he denies himſelf in Spiritual things.

For there is a Two-fold denial of ones ſelf, even in Spiritual things. One that is oppoſed to Self-Seeking: And another that is oppoſed to Self-Advancing. When a man ſeeks himſelf, he makes himſelf his End: When a man does Advance himſelf, he makes himſelf his Prey. Now though a man be to deny himſelf in oppoſition to all Self-Seeking; yet that is not the Argument that lies here, it is not the Argument of this Scripture; but a man is called upon by this Scripture, to deny himſelf in oppoſition to Self-Advancing: I live, yet not I, but Chriſt liveth in me.

But yet again, (that we may rightly underſtand things) Though every Beleever is to deny himſelf in ſpiritual things, and ſo to depreſs himſelf; yet notwithſtanding, he is not to ſpeak evil of the grace of God within him. For, there are Two things in every Duty, or Service. There is ſomething of Gods; & ſomething of a mans own: ſomething of the Spirit of God, ſomthing of a mans own. Now p. 52though a man may trample upon all his Duties, and upon all his Graces, as to the point of Juſtification; yet as to the point of Sanctification, he may not miſ-cal the Graces of God in him, and his Duties, ſaying, Theſe are nothing but the fruits of Hypocriſy; for then he ſhould ſpeak evil of the Spirit, whoſe works they are. A man tramples, and treads upon the Dirt; but he will not trample upon Money, upon Gold and Silver; why? becauſe that is a precious mettal, or hath the ſtamp, or the image of the Prince upon it. Now, our own Duties, our own Righteouſneſs, and Holineſs, as to the matter of Juſtification, they are nothing worth, and ſo we trample upon all: but as to the matter of Sanctification, they have the image of Chriſt upon them, they are precious mettal; and therefore, for a man to ſay, This is Hypocriſie, and all is nothing but Hypocriſie; this is not Self-Denial: properly, Self-Denial in Spiritual things is; as to the matter of Juſtification, to renounce all; and as to the matter of Sanctification, to attribute the ſtrength, the power, and the glory of all, unto Jeſus Chriſt, and to ones ſelf nothing: and when a man does attribute all the ſtrength, the power, the glory of all to Jeſus Chriſt, and to himſelf nothing; then he is ſaid to deny himſelf in Spiritual things. This by way of Explication.

Queſt. 2 But now, Secondly, Whereby may it appear that the Goſpel works this grace in the heart of man?

Anſw. 1 If the Law, and the preaching of the Law cannot make a man to deny himſelf in Spiritual things, then the Goſpel muſt do it: for this grace is to be obtained, and found ſome where, ſomething muſt work it. Now the Law, and the preaching of the Law, can never make a man to Deny himſelf in Spiritual things; but rather it will make a man to Seek himſelf in Spiritual things: For, what is it to preach the Law: but when I ſhall come from God, and tell ye, That if ye do keep the Ten Commandements, and fail in nothing; ye ſhall be Saved: but if ye fail in any one point ye ſhall be Damned, and loſt for ever: This will not make a man to Deny his own Righteouſneſs, but rather to Seek p. 53himſelf, his own Salvation, to avoid Damnation, and ſeek himſelf in Spiritual things. But now, when I come to ye, and ſpeak thus unto ye from the Lord, That if you do throw down all your own Righteouſneſs, at the feet of Chriſt, and reſt only upon him; ye ſhall be ſaved: this will make a man to deny all his own Righteouſneſs, and deny himſelf in Spiritual things: and this is the Goſpel. And the Goſpel muſt needs do it. For, what is the Goſpel? but the Voyce of Chriſt, the Preachings, and the Sermons of Chriſt? Now look as it was with the firſt Adam; the firſt leſſon, that the firſt Adam did learn, practice, and teach his poſterity, was, To Advance himſelf in Spiritual things.Gen. 3.5.Gen 3:5 The day that thou eateſt (ſaies Satan to him) thou ſhalt not die; but thine eyes ſhall be opened, and thou ſhalt be as God. Which he beleeved, and did eat, and ſo laboured to Advance himſelf in Spiritual things: The firſt leſſon, that ever he learn'd, and taught his poſterity, was, to Advance himſelf. So the ſecond Adam; the firſt leſſon that ever the Second Adam (Chriſt) put in practice, was Self-Denial in Spiritual things.Phil. 2.6, 7.Phil 2:6Phil 2:7 For (ſaies the Apoſtle) He thought it no robbery to be equal with God, and yet humbled himſelf unto the form of a ſervant, and became of no reputation. This was the firſt thing. Now (I ſay) the Goſpel is nothing elſe, but the Voyce of Chriſt, the Sermons, and Preachings of Jeſus Chriſt the Second Adam, and there, and there only, is this leſſon to be learned.

2Secondly. Every Godly, Gracious man, that lives under the Goſpel, Is of a ſpirit, and diſpoſition contrary to the world. This is the diſpoſition of the world, To write an I upon what they do. Ye know what that proud King ſaid, Have not I built this great Babel,Dan. 4.30. Luke, 18.11, 21.Dan 4:30 for the honor of my Majeſtie? have not I built it? And ye know what the Legal-Phariſie ſaid, Lord, I thank thee, that I am not as other men; no Extortioner, and the like: I faſt, I pray, I give almes. He writes an I upon what he does. Now the ſpirit of a Beleever is contrary; and though a Beleever ſay, I pray, yet he will bite that I in again, and he will p. 54ſay, yet not I, but the grace of God within me. He is of a diſpoſition contrary unto that of the world, and therefore cannot write an I upon what he does.

3Thirdly, Every Godly, Gracious man, that liveth under the Goſpel; is very tender of trenching upon, or doing any thing contrary to Gods Prerogative, unto Chriſts Prerogative. This is the Prerogative of God, of Chriſt, to write an I upon what he does.Iſa. 59.19. Iſa. 43.25. Luke, 13.32Isa 59:19Isa 43:25 I create the fruit of the lips, peace, peace, ſaies God. I, even I am he. So in many places. Go (ſaies our Saviour Chriſt) tell that fox Herod, that I work to day, and to morrow. This is the great Prerogative of God, and of Chriſt, for to write an I upon what they do. Now Beleevers, they are very tender of doing any thing that may intrench upon Gods Prerogative, and therefore they cannot write an I upon what they do, but deny themſelves in Spiritual things.

4Fourthly. The more truly any man does Repent, the more ſenſible he is of his own Unworthineſs, and ſo the more Self-denying in Spiritual things. Ye know how it is with the Prodigal in the Parable, when he comes home, ſaies he upon his return,Luke, 15 18, 19. I will go unto my father, and I will ſay, I am not worthy to be called thy ſon, make me as one of thy hired ſervants. In my fathers houſe there is bread, and I'le go home, and be contented to be one of my fathers, hired-ſervants. Before he went out, no Room in his fathers houſe was good enough for him; but now upon his return, any room in his fathers houſe is good enough. Before he went out, No Diet, no meat and drink in his fathers houſe would ſerve his turn, but away he goes: but now in his return, In my fathers houſe there is bread enough (ſaith he) And let me be as one of thy hired ſeruants. Thus ſenſible of his own unworthyneſs, and with ſelf deniall. Why? becauſe now Repentance had taken hold on his heart. Well, the more therefore a man does Repent, the more ſenſible he is of his own unworthyneſs, and the more he will deny himſelf in Spiritual things. But I pray what is it that does cauſe true Repentance? Is it the Goſpel? or is it the p. 55Law? Nay, not the Law, but the Goſpel. Ye know what John ſaid, ye know what our Savior ſaid, and ye know what the Apoſtle ſaid (for they all preach the ſame things, the ſame words) Repent, for the Kingdom of Heaven is at hand. They do not ſay, Repent, for the kingdom of Hell is at hand; repent, or ye ſhall be damn'd: but, repent, for the kingdom of Grace, Mercy, and of Free-remiſſion is at hand. So that it is the Goſpel that does work Repentance, and therefore it is the Goſpel, and the Goſpel only, that does make a man ſenſible of his own unworthineſs, and to deny himſelf in ſpiritual things.

Object. But it will be Objected now, (in the Third place) How ſay ye, That the Goſpel only works this? for, have we not heard, and have we not read, That many Moral-men, Heathen-men, and divers Papiſts, that have written much, and ſpoken much for Humility, and Self-Denial; yea, and have gone very far in the practice of it? How therefore, ſay ye, That this is only the work of the Goſpel? that this only is wrought where the Goſpel comes inpower in the heart of a Beleever, that ſeeks Juſtification by faith alone?

Anſw. For Anſwer, I grant ye, that the very Heathen, Papiſts, and Moral men, have ſpoken much, and written much, concerning Humility, and Self-Denial: and have ſeemed to go far in the practice of it. I have read of ſome Papiſts, that have been ſo abſtenious, that they have gone up and down from one Tavern to another, and from one Feaſt to another; and when men have been Eating and Drinking liberally, they have ſate down, abſteining from all Meats and Drinks, preſenting themſelves as patterns of Self-Denial in the point of appetite.

And indeed, we reade of Three Degrees, that the more moderate Papiſts do make of Self-Denial, and Humility. The firſt Degree (ſaies Granatenſis, and divers others) is, for a man to acknowledge, That all comes from God, and nothing from himſelf. The Second Degree of Humility is, to acknowledge, That whatſoever a man hath from God, he hath it not from Merit, but from Grace, and meer Mercy. The Third Degree of Humility or Self-Denial is, for p. 56a man, To be Eagle-eyed, and quick ſighted, in beholding another mans excellency; but Mole-eyed, and not ſeeing his own Excellency. Even thus far the Papiſts. So that I grant, men may ſeem to go very far herein. But I ſpeak of Self-Denial in Spiritual things: and do we reade of Moral, Heathen men, and the like; that do deny themſelves, (it may be in Words, but I ſay, in Practice) that do Deny, or have Denyed themſelves in Spiritual things?

1Take a Moral, Civil man; and though he may ſeem to be very Humble, and Deny himſelf; yet he is proud of his Humility. Saies one Philoſopher, when he came unto Plato's houſe, and ſaw his houſe lie very neat: I trample upon Plato's pride (ſaies he:) But Plato anſwered again, Not without your own pride. But now, take a Beleever, and he doth not only Deny himſelf, but is ſenſible of his own pride, when he is moſt Humble, in that very thing wherein he is Humble.

2Again, Take a Moral, Civil man; and though he may ſeem to be very Humble, and to Deny himſelf; yet it is but in this or that particular thing: But now, a Beleever Denies himſelf in all.Phil. 3.8.Phil 3:8 I count ALL things but dung, and droſs (ſaies the Apoſtle) for Chriſt.

3Again, Take a Moral, Civil man; and though he ſeem to be very Humble, and to Deny himſelf; yet notwithſtanding, it is but the Artifice of his Reaſon, and his Reſolution. If I go on in ſuch and ſuch a way (ſaies he) I ſhall be undone; and therefore I muſt deny my ſelf of this Company, and of this Pleaſure; and ſo by the ſtrength of his Reaſon, and Reſolution, he does Deny himſelf. But now, a Beleever, a Chriſtian, he denies himſelf in Spiritual things, by the beholding of Jeſus Chriſt.

4Again, Take a Moral, Civil man, though he may ſeem to be Humble, and Denie himſelf; yet there is no Myſterie, no Spiritual Myſterie in his Self-Denial: In Goſpel-Self-denial there is, the Goſpel does work Myſteriouſly like it ſelf, it is the great Myſterie. Take a Chriſtian, a Beleever & I pray, do but obſerve a little, What a great Myſterie there is p. 57in all his Humilitie, and Self-denial, wrought by the Goſpel. As thus:

He ever cries out What ſhall I do to be ſaved? what ſhall I do to be ſaved? And yet he profeſſes, That he does not expect to be ſaved by Doing. Here's a Myſterie!

Again, He counts himſelf leſſe than the leaſt of all Gods mercies: And yet he thinks God hath done more for him, than if he had given him all the world. Here's a Myſterie!

Again, He prizes every Duties, and every Gift, and every Grace although it be never ſo ſmall; prizes it above all the world: And yet he counts al but dung and droſs in regard of Chriſt. Here's a Myſterie!

Again, He looks upon himſelf as the greateſt ſinner, and thinks of every one better than himſelf: And yet when he looks upon a Drunkard, or a Swearer, or the like; profeſſes that he would not change his condition with him for al the world: He looks upon himſelf as the greateſt ſinner, and thinks of every one better than himſelf; and yet he ſaies concerning ſuch and ſuch, he would not change his condition with them for al the world. What a Myſterie is this!

Again, He mourns under Reproaches, and the Deſpiſings of men: And yet he triumphs over them, and is above them. Here's a Myſterie!

Again, He counts himſelf nothing, and all that ever he does nothing: And yet he praiſes the Lord for every little, and thinks that God hath done more for him, in giving him Chriſt, than if he had given him all the world. Here's a Myſterie!

Now, as for the ſeeming Humility, and Self-denial, that is in Heathen, or Moral, Civil men, there is none of this Myſtery: but there is a Spiritual Myſterie that runs along in the veins of all this Goſpel-Humility, and Self-denial.

But, I ſpeak of Self-Denial in Spiritual things: and what Moral, Civil man, does deny himſelf in Spiritual things?Dies Luſitanus. I remember one makes mention of a certain godly p. 58man, that was ſorely tempted by Satan, in his time: the man was much in Duty, and Satan comes unto him, and ſaies, Why doeſt thou take thus much pains? thou doeſt Faſt, and Watch; but, O man, what is there that thou doeſt more than I do? Art thou no Drunkard? or no Adulterer? Saies Satan, I never was Drunk, nor I never committed Adultery: What? doeſt thou Watch? Saies Satan, I never ſlept. Doeſt thou Faſt? Saies Satan, I never ate any Meat, or drank any Beer or Wine. What therefore, O man, (ſaies Satan) doeſt thou do more than I do? Yes, (ſaies he) Satan, I will tell thee what I do: I Pray, and I Serve the Lord, and walk Humbly, and Deny my ſelf. True indeed then (ſaies Satan) I confeſſe herein thou doeſt go beyond me; for I am Proud, and I have Exalted my ſelf; and therefore, that thou doeſt Deny thy ſelf, and walk Humbly with thy God; herein indeed, thou goeſt beyond me. And know, a Chriſtian does not only go beyond Satan, but he goes beyond Moral, Civil, Legal men: and where ever the Goſpel comes in power, it works this diſpoſition and frame of heart, there it is wrought indeed.

Queſt. 4 You will ſay, What is there in the Goſpel, or the way of the Goſpel, which lies in Juſtification by faith alone; that can work a mans heart unto this frame, and diſpoſition?

Anſw. I ſhall name Three or Four things of many.

1Firſt, The more a man does ſee the Glory of God, the more Humble he will be, and Deny himſelf, even in Spiritual things. Ye may reade how it was with Job, in the 9. chapter of Job: ye do not reade in all that book, that Job does any where in one chapter, ſo much Deny himſelf, as concerning his own Righteouſneſs (which he ſtood much upon to his friends) as in this 9^th chapter, verſe the 15. Whom (ſpeaking of God) though I were righteous, yet I would not anſwer, but I would make ſupplication to my judge. Verſe the 16. If I had called, and he had anſwered me, yet would I not beleeve that he had hearkened unto my voice. Then at the 20. verſe. If I Juſtifie my ſelf, mine own mouth ſhall condemn me: p. 59if I ſay I am perfect it ſhall alſo prove me perverſe. Verſe the 21. Though I were perfect, yet would I not know my ſoul: I would diſpiſe my life. Then at the 30. verſe. If I waſh my ſelf with ſnow water, and make my hands never ſo clean: yet ſhalt thou plunge me in the ditch, and mine own clothes ſhall abhor me. But whence did all this Self-Denial in Spiritual things proceed now? If you look into the former part of the chapter, ye ſhall ſee, that Job had a great proſpect of the glory of God. I know it is ſo of a truth: but how ſhould man be juſt with God? verſe the 2. If he will contend with him, he cannot anſwer him. God is wiſe in heart, and mighty in ſtrength: verſe the 4. Then verſe the 5. Which removeth the mountains, and they know not: which overturneth them in his anger. Which ſhaketh the earth out of her place, and the pillars thereof tremble. Which commandeth the Sun, and it riſeth not: and ſealeth up the Stars. Which alone ſpreadeth out the heavens, and treadeth upon the waves of the Sea. Which maketh Arcturus, Orion, and Plejades, and the chambers of the South. Which doth great things paſt finding out, yea, and wonders without number. And now having this proſpect of the Greatneſs, and Glory of the Lord, he Denies his own Righteouſneſs, Denies himſelf in Spiritual things. And ye know how it was with the Prophet Iſaiah, in the 6. chapter, and the 5. verſe. Then ſaid I, Wo is me, for I am undone: becauſe I am a man of unclean lips, and I dwel in the midſt of a people of unclean lips. Wo is me, I am undone, a man of unclean lips. But ſtay, O thou bleſſed Prophet, thou art a great, and haſt been a great Preacher, a Goſpel Preacher: yea, thou art a Prophet. Well (ſaies he) yet, Wo is me, for I am undone, I am a man of unclean lips. Why? what's the matter? (At the latter end of the verſe) for mine eyes have ſeen the King, the Lord of hoſts. And if ye look into the former verſes of that chapter, ye ſhall find, That it was a ſight of Chriſt in his glory, as will more fully appear, by comparing of that, and the 4. chapter of the Revelation together at your leiſure. But where can a man ſee the Glory of God, but in the Goſpel? The Goſpel is called, The Glorious Goſpel: there the Glory of p. 60God is to be ſeen. With open face there, as in a glaſs, we behold the Glory of the Lord.

2Secondly, The more I ſee Chriſt as an Eminent, Tranſcendent Example of Humility, and Self-Denial; the more I learn to Deny my ſelf, even in Spiritual things. Now the Goſpel holds forth Chriſt as the moſt Eminent Example of Humility, and Self-Denial: ſuch an Example as the Sun never ſaw before,Phil. 2.6, 7. Luke, 22.42.Phil 2:6Phil 2:7 from firſt to laſt. At the firſt; He thought it no robbery (ſaies the Apoſtle) to be equal with God: and yet he humbled himſelf, and took upon him the form of a ſervant. And at the laſt: Saies he unto his father, Yet not my will, but thy will be done. And if ye look into the 13. chapter of John, ye ſhall find there, that our Lord and Savior Jeſus Chriſt, takes a towel, and water, and fals down at the feet of his Diſciples, and waſhes their feet, verſe the 4. He riſeth from ſupper, and laid aſide his garments, and took a towel, and girded himſelf: and after he had powred water into a beſin, he began to waſh his Diſciples feet, and to wipe them with a towel. When the Phariſee ſaw the woman come unto Chriſt, and waſh his feet, and wipe them with the hair of her head; he wondred, and ſaid, Surely, if this had been a Prophet, he would not have ſuffered a ſinner to come ſo neer to him. Did the Phariſee wonder at this condeſcention, That Chriſt ſhould humble himſelf ſo far, as to ſuffer a poor woman to come ſo neer him, as to waſh his feet with her tears? Oh! what condeſcention is here! for ever to be wondred at, That the Lord Chriſt himſelf, ſhould down upon his knees, and waſh the Diſciples feet: that the great God of heaven and earth, the ſecond perſon incarnate, ſhould now come, fall down at the feet of ſinners. (Judas among them too) and waſh his Diſciples feet; When all power in heaven and earth was in his hands, that with thoſe hands he ſhould waſh the feet of ſinners!

But ſtay a little, It may be all power in heaven and earth was not then given into his hands. Yes, reade for that purpoſe, the 3. verſe (that goes before this ſtory) Jeſus knowing that the Father had given all things into his hands, and p. 61that he was come from God, and went to God; he riſeth from ſupper, and laid aſide his garments.

But though all power in heaven and earth, was given into his hands; it may be he did not know it. Yes, (ſaies the text) Jeſus knowing that the Father had given all things into his hands, and that he was come from God, and went to God: He riſeth from ſupper, and laid aſide his garments, and took a towel, and girded himſelf: After that, he powred water into a baſin, and began to waſh the Diſciples feet. Oh! what Self-Denial is here! was there ever ſuch Self-denial as here? And this, this does the Goſpel hold forth unto ye, and only to be learned in the Goſpel.

3Thirdly. The more I ſee my ſelf a debter unto Jeſus Chriſt, for all my Gifts, and for all my Graces; the more Humble I ſhall be, and the more I ſhall deny my ſelf in ſpiritual things. Ye know how it is with a man that ows for his Cloaths: Poſſibly, a man may wear brave, and fine Cloaths; but he ows for them at ſuch a ſhop. While he is abroad, he ſwaggers, and is proud of his Cloaths: but when he comes into the ſhop where he ows for them, and looks upon the book, and what he hath to pay, he ſtrikes ſail then, and is more modeſt, aſhamed, and bluſhes. The Goſpel is the great Shop, from whence we have al our gifts, and al our graces; and when I come into the Goſpel, there I ſee how infinitly I am a debter to Free-grace for al I have: and though I may be proud in ſpirit at another time, yet if I come into the Goſpel, and ſee what an infinite debter to Free-grace I am, for all that ever I wear upon the back of my ſoul; then I think, Oh! what cauſe have I to be humble! Shall I be proud? ſhall not I deny my ſelf in Spiritual things? I ſay, this Goſpel is the Shop of all our Gifts, and all our Graces.

4Fourthly. True ſaving, juſtifying faith, is an Emptying grace; it brings Chriſt into the ſoul: and when Chriſt comes into the ſoul, all other things muſt out. As when a King, or Prince comes into a Houſe; the Maſter of the houſe goes out of his own lodging, and all muſt out, to make p. 62room for the Prince: So when Chriſt comes into ones ſoul, then all goes out, all other things go out. 'Tis in our beleeving on Jeſus Chriſt, as in our beleeving on God the Father.Joh. 14.1John 14:1 Ye beleeve in God (ſaies Chriſt) beleeve alſo in me. Look how ye beleeve in God the Father, ſo do ye beleeve in me. Now, as when a man does beleeve in God the Father for Proviſion, for outward Proviſion; as ſeeing an Al-ſufficiencie in God to Provide; then he ſees an In-ſufficiencie in all the creatures to help, and never before. So, when a man comes to beleeve in Chriſt, when he ſees that Al-ſufficiency that is in Chriſt to Redeem, and ſatisfie for him; then he ſees an In-ſufficiency in all his own Duties, and Righteouſneſs, and never till then. The truth is, A man cannot come to Chriſt, unleſs he do forſake all. As, ye cannot come to this ſide of the water, or river, unleſſe you come from that ſide of the river. Now faith, it is nothing elſe but a Coming to Jeſus Chriſt: and therefore, where ever there is true, ſaving, juſtifying faith, a man does Deny himſelf in Spiritual things: he cannot write an I upon his own Performance, upon his own Duties.

Applyca. If ſo, if al theſe things be true: How hard a thing is it, for a man to Beleeve! how few are there in the world that do Beleeve indeed! True, ſaving, juſtifying faith, it makes a man Abundant in the work of the Lord; it makes a man live a ſpiritual life: but then it takes away that I from him, he cannot write an I upon what he does, as formerly he hath done. It makes a man live a Spiritual life: but it makes him alſo, to Deny that Spiritual life.

There are Four ſtreams, that this Spiritual life is divided into: The ſtream of Performance: The ſtream of Obedience: The ſtream of our Sufferings: The ſtream of Enjoyment. True ſaving faith, and the Goſpel, makes a man to Deny himſelf in all theſe.

As for our Performance, and Obedience; ye know what the Apoſtle ſaies concerning himſelf, Thus and thus I was, and thus and thus I have lived: but now I count all things as dung, and droſſe in regard of Chriſt.

p. 63As for our Sufferings: I have read of ſome Martyrs in the Primitive times; that being in priſon, and ready to ſuffer; divers came to comfort them, and called them, Bleſſed Martyrs. No, (ſay they) we are not worthy of the Name of Martyrs: by no means, they would not bear it, that they ſhould call them Martyrs: Denied themſelves in their Sufferings.

As for our Enjoyment: Ye know what the Apoſtle ſaies, I deſire to be diſſolved, and to be with Chriſt, which is beſt of all. Phil. 1.23Phil 1:23Nevertheleſs, for your ſakes (ſaies he) &c. I am in a ſtrait. And in another place, I knew a man (ſaies he) that was taken up into the third heaven, whether in the body, 2 Cor. 12.2.2 Cor 12:2or out of the body I cannot ſay. That was himſelf, but he would not own himſelf in it. And in another place he ſaies,Rom. 9.3Rom 9:3 That he could wiſh himſelf accurſed, for his brethren according to the fleſh, that they might receive the Goſpel. Oh! what a Self-Denying frame of heart is here! But where is this Self-Denying frame of heart now to be found amongſt us: How does this I? this ſame Self, creep into all our Speeches, and into all our Doings? If it pleaſe the Lord to uſe a Miniſter in his ſervice: what I-ing is there! I converted ſuch a man; and I comforted ſuch a man; and it was My Miniſtry that did it: Oh! what Self is here! what I-ing is here. So, if it pleaſe God to uſe a Phyſitian, for the curing of the outward man; It was My Preſcription, and it was My Receipt, and I did it. And if a Chriſtian do but Pray, or perform any Duty; Thus and thus I ſaid, and theſe words I ſpake; Did not I tell ye ſo? I told ye what would come to paſs: Oh! what I-ing is there among people? how does Self, this I and Self creep into all our Speeches, and into all our Doings! But is this our Faith? and is this the fruit of our Faith? Every true Beleever, that ſeeks Juſtification by faith alone, is an Humble, Self-Denying perſon; that denies himſelf in Spiritual things. Then, how few are there, that have true ſaving faith! Certainly, this ſaving, juſtifying faith, is another manner of thing than the world takes it to be.

p. 64Reply. But will ſome ſay, Upon this account, we hope we have all Faith: for we can all ſay, concerning our Duties, and our Performances, that they are nothing; my Prayer is nothing, and my Hearing is nothing, but Chriſt is all in all: Yea, and we can ſay ſeverally, all of us, as Paul does here, I live, yet not I: and therefore we all now hope, that we have Faith indeed, for we are able thus to Deny our ſelves in Spiritual things.

Anſw. I wiſh it were ſo: that al were indeed able to Deny themſelves in Spiritual things. But give me leave a little, to ſpeak ſomething to ye, by way of Convincement.

1Are there not ſome here, that cannot deny themſelves in Outward things? Some here, that cannot Deny themſelves in their Appetite, their Eating, and their Drinking for Jeſus Chriſt? Some here, that cannot Deny themſelves of their wicked Company? Some here, that cannot Deny themſelves of a Frothy, Vain, Jeſt, or Jeer at the people of God for Chriſts ſake? Are there not ſome here, that cannot Deny themſelves in Cloaths? in their Words? in an Oath, for Chriſt? Are there not ſome here, that cannot deny themſelves in their Paſſions for Chriſt? froward, and they live frowardly in their Families? Our Saviour ſaies, Learn of me, for I am meek and lowly. Meekneſs and Humility go together:Matth. 11.29.Matt 11:29 Frowardneſs and Pride therefore go together. Now, when you cannot deny your ſelves in your Paſſions, in your Cloaths, in your Company, in a fooliſh Word for Chriſt: Doeſt thou think, that thou canſt deny thy ſelf, or doeſt deny thy ſelf in thy Duties, or in thy Righteouſneſs, or in thy Spiritual things for Chriſt? Be not deceived.

2Again. Are there not ſome here, that do Seek themſelves in Spiritual things? Self-Seeking, and Self-Advancing (as I have ſaid) do differ, but the one is a ſign of the other. A man can never Deny himſelf, that Seeks himſelf. I ſay, He cannot Deny himſelf in Spiritual things, that Seeks himſelf in Spiritual things. Now I pray conſider it: When ye meet with any Spiritual loſſe, Whoſe Accompt and p. 65Head do ye ſet it down upon? Ye know how it is in Trade, and Merchandizing: Some men trade for themſelves; and ſome trade for others: If I trade for my Self; when I meet with a loſſe, I ſet it down upon mine own Accompt, and upon mine own Head. If I trade for Another; when I meet with a loſſe, I ſet it down upon his Accompt, and upon his Head. Now when you meet with ſpiritual loſſes; whoſe Accompt do you ſet down your ſpiritual loſſes upon? upon whoſe Head? Are there not many here, that ſet down their ſpiritual loſſes upon their own Accompt? Indeed, I have loſt ſuch an Opportunity, and I have ſinned ſo, and therefore ſhame will come unto me, vexation and trouble. What a diſhonor is this unto Jeſus Chriſt! Some indeed, when they meet with a Spiritual loſſe, they ſet it down upon Chriſts Accompt; and they break their hearts with the Sence of this. Others, they ſet down all their ſpiritual loſſes upon their own heads, and their own Accompts; what does this argue, but that they trade for themſelves, and not for Chriſt: they Seek themſelves, and therefore they don't Deny themſelves.

3Are there not ſome, that do ſtint, and limit themſelves in the ſervice of God? O my ſoul, thou haſt enough for to bring thee to heaven already; and what needeſt thou more? Is not this for to Seek ones ſelf in ſpiritual things? is not here abundance of Self?

4Again, Are there not ſome, that dare preſcribe the Lord? If a General give out an Order to have a thing done ſo, and a common Souldier comes and ſaies, No, not ſo, but thus: does not this common Souldier advance himſelf in preſcribing the General? The Lord Chriſt hath ſaid, that we may come unto him, and the firſt thing of all is, for to come unto him: But man ſaies, No, unleſs I find my heart Humbled firſt, and Broken firſt, I will not go to Chriſt, I have no rule for it. This is to preſcribe Chriſt, and this is to advance ones ſelf.

5Again, Are there not ſome among us, that when they have been at Duty in the company of others, have ſtrange p. 66repetitions paſſe upon their hearts? When you pray all alone, you have no ſuch repetitions; but when you have prayed, or been Exerciſing in a Company; doth not your heart run back ſometimes, and ſay; Thus and thus I ſaid, and this and this I did, and this Expreſſion I had? Hath there not been ſtrange kind of repetitions, after you have performed Duty in Company? Is not here Self? is not here the I?

6Again, Are there not ſome, that never to this day, were ſenſible of their Pride in ſpiritual things? Now I dare boldly ſay unto thee from the Lord, Thou haſt not yet learned this leſſon of Self-Denyal in ſpiritual things, that wert never Humbled for thy Pride in ſpiritual things. I repeat it again, I ſay, If thou wert never humbled for thy Pride in ſpiritual things to this day, the Lord knows, thou haſt not learned this great leſſon of Self-Denial in ſpiritual things. I ſay no more by way of Convincement; Only this: There is nothing that a Profeſſor is more apt to be proud of, than ſpiritual things. Before a man takes up a Profeſſion; poſſibly then he is proud of his Cloaths; or he is proud of his Friends; or he is proud of his fine Houſe and the like. But after once a man comes to take up a Profeſſion, there is nothing that he is more apt to be proud of than his Gifts, Graces, and Spiritual things. For, look where a mans Excellency lies, there his Pride grows. Now the Excellency of a Profeſſor lies in ſpiritual things; and therefore there his Pride grows, and there he is moſt apt to be proud. Yet let me tell ye, It is a more dangerous thing to be proud of a mans Duties, and Spiritual Gifts; then to be proud of Cloaths, then to be proud of theſe outward things; For this pride of Spiritual Gifts, it's directly oppoſite to a mans Juſtification. And the more ſecret & hidden any ſin is, the more dangerous it is: and when ſin & Pride lies under Duties, and Spiritual things, then it is hidden indeed. The more Bold a ſin is, the greater it is; When a ſin ſhall dare to come into the preſence of God, then it is bold indeed: Now pride in ſpiritual things comes p. 67more into the preſence of God, than pride of Cloaths and theſe Outward things do, & therfore it is the bolder, and the greater ſin; & therfore, who would not take heed hereof! who would not labor for this Self-Denial? to be humble, and denying of ones ſelf in ſpiritual things? Truly, the firſt ſtep to Humility, is, to ſee ones Pride: and the firſt ſtep to Self-Denial, is to be convinced of ones Self-Advancing.

Object. But will ſome poor ſoul ſay, that hears all this: I am convinced of mine own Pride, and Selviſhneſs in all my Duties; I can do nothing, but Self gets in, I write an I upon all that I do, I cannot deny my ſelf in ſpiritual things: I have heard of ſome, that have been ſo Humble, and Self-Denying, that they have been willing, and contented to go to Hell if God would have it ſo: But as for me, the Lord knows, I am not contented ſo: I have a Proud heart, and Self creeps into all that I do, and therefore I fear that I have not this Faith, therefore I fear that the Goſpel never came in power upon my ſoul to this day.

Anſw. Though every true Beleever, be an Humble, Self-Denying perſon, and is made partaker of this Goſpel-Self-Denial: yet know, there is ſomething of Self, ſome remains of Self that ſtill continues with the beſt, ſomething ſtill that will taſt of the Cask. Though the Onion that is beaten in the morter, be taken out of the morter, yet the morter will ſmell of it. A godly, gracious man, is ſenſible of his own Pride, and Self-Advancing in ſpiritual things, and will cry out and ſay, Oh! what a Proud heart have I! a Self-Advancing heart have I! But ſhew me that man, that was ever ſo transformed, melted, changed into the mould of the Goſpel; but ſtill ſome ſavor of Self remains.

Whereas you ſay, That ſome are willing, and contented to go to Hell if God would have it ſo. I have heard it of ſome; yea, and that ſome Miniſters have put people upon this trial, as thus: Art thou contented to go to Hell if God would have it ſo? I ſay, I have heard, that even ſome Miniſters have put people upon ſuch a trial as this is. But where is their Commiſſion? where hath any Miniſter ſuch a Cōmiſſion from the Lord, to put poor people upon ſuch a p. 68tryal as this is; Soul! art thou contented to go to Hell if God would have it ſo? Let any Miniſter ſhew me his Commiſſion to put a ſoul upon ſuch a tryal as this is. And where Soul! haſt thou a Commiſſion to put thy ſelf upon ſuch a tryal? No, we may have an eye to the recompence of reward; the Lord Chriſt himſelf had ſo, he had an eye himſelf unto the recompence of reward: and therfore, though thou canſt not bring thy ſoul unto this height, yet there may be ſome Humility, even Goſpel Self-denial, that may lie under the leaf. This Goſpel Humility, and Self-denial, it is (as I may ſo ſpeak) the ſouls Violet: The Violet (ye know) it is a very ſweet flower; but it lies very low, it hangs down its head, and it lies under other herbs, obſcure herbs; as if it loved to be unſeen; but it ſmels very ſweetly: and if you would find out this ſweet-ſmelling herb, and violet, you muſt lift up other obſcure leaves, and there you ſhall ſee it. So, this Humility, and Self-denial, it lies under other Duties, and under other Exerciſes; and if you would ſee it, you muſt lift up other leaves: though thou beeſt not able to attain to that height as to ſay, Thou wouldſt be contented to go to Hel if God would have it ſo: yet thou maieſt have this ſweet Violet; though it lie under other herbs, yet thou maieſt ſee it, and it may be ſmelt. Only this: If at any time Self breaks out; if at any time thy ſoul begins to be advanced in regard of Duty, or Spiritual things; I do here call upon you, fall down before the Lord, and humble thy ſelf before him for the pride of thy heart concerning Spiritual things, and labour to get this Self-denial in ſpiritual things. I am not to ſpeak of Self-Denial at large; but I cal upon you frō the Lord, to labor to get Self-denial in ſpiritual things. And take theſe Two of Three Motives to it.

1Firſt. The more you deny your ſelf in Spiritual things, the more you ſhall be ſure to keep them. Saies Chryſoſtome, The beſt treaſury to keep any good work in, is, forgetfulneſs of that good work. Ye know, that if a man be to travel; the way to keep himſelf and his money is, not to go to the Market-Croſſe, and there proclaim that he hath ſo much money about p. 69him, or to carry with him in his journey; the only way for a man to loſe his money, is, to let it be known, and to brag of it abroad. And truly, what is the reaſon, that ſo many in theſe daies of ours, have made ſhipwrack? Some heretofore have been very forward, had great Gifts, great Parts; and now they are rotten, they have loſt all; Why? becauſe they were proud of them, and did not walk humbly under them.

2Secondly. The more you do deny your ſelves in ſpiritual things, the more humble you will be in other things: and the more humble you are, the more ſweetly ſhall you live in your own boſom, yea, towards and amongſt others. Some poſſibly complain of a Froward ſpirit: Oh! ſaies one, I am of an Angry diſpoſition: my Husband, my Children, my Servants, my Wife, or my Friends, cannot meddle with me, or touch me, but I am ready to break out in diſtemper, anger, and frowardneſſe; the Lord knows, I have a very froward and peeviſh heart of mine own. But what is the reaſon? Pride, pride is the cauſe of Frowardneſſe. Ye ſee how it is with a Bladder: let a Bladder be blown full of wind, and though you may take it at the end, yet notwithſtanding, you cannot hold the Bladder in your hand, or the greateſt hand in the town cannot hold the Bladder. But take a pin, and prick the bladder, and the leaſt child may hold it then. What is the reaſon that men cannot be held, cannot be handled, cannot be touch'd by their neighbors, friends, and thoſe that are about them; they cannot be graſp'd, and walk'd with? but becauſe they are proud, and ſwoln. Therefore, get an humble, and ſelf-denying heart, and thou ſhalt walk more ſweetly with thy own ſoul, and others that are about thee.

3Thirdly. The more you deny your ſelves in Spiritual things, the more you ſhall be exalted in them. I ſay, The more you deny your ſelves in Spiritual things, the more thoſe ſpiritual things ſhal grow, be exalted, the more increaſed. Humble thy ſelf, 1 Pet. 5.61 Pet 5:6or your ſelves (ſaies the Apoſtle) under the hand of the Lord, and he will exalt you in due time. And let p. 70me tell you this: that look what that is wherein you do Humble your ſelves before the Lord, therein the Lord will exalt you. Doeſt thou humble thy ſelf before the Lord in regard of theſe outward things? There will the Lord Exalt thee. Doeſt thou humble thy ſelf before the Lord in regard of thy Parts, and thy Gifts? There will the Lord exalt thee. Doeſt thou humble thy ſelf before the Lord in regard of thine own Graces? and thine own Obedience? and thine own Righteouſneſs? Therein will the Lord exalt thee. Ye know that John the Baptiſt ſaid concerning Chriſt,Joh. 3.30 Joh. 1.27John 3:30John 1:27 He muſt increaſe, but I muſt decreaſe. And ſaies John again concerning our Savior Chriſt, Whoſe ſhoe-latchet I am not worthy to unlooſe: Or, whoſe ſhoos I am not worthy to carry. Mark how he humbles himſelf to Jeſus Chriſt: And mark how Chriſt honors John; Mat. 11.11. Mat. 8.8Matt 11:11Matt 8:8Oh! (ſaies Chriſt) There's not a greater among women, than John the Baptiſt: Chriſt exalts him. And ſo ſaies the Centurion, Oh! Lord, I am not worthy that thou ſhouldeſt come under my roof. Mark how he humbles himſelf here before the Lord Chriſt: And mark what our Savior ſaies of him,Verſ. 10. I tell you, I have not found ſuch faith, no not in Iſrael. So that look where thou Humbleſt thy ſelf, there will the Lord Exalt thee. Soul! doeſt thou deſire therefore, that the Lord would Exalt thy Graces, that thy Gifts and Graces ſhould be increaſed? Humble thy ſelf there, and learn to Deny thy ſelf in ſpiritual things; not only in regard of outward, but in ſpiritual things; that you may ſay, I live, yet not I.

Queſt. But you will ſay, This is a hard thing: What may we do, that we may be able to deny our ſelves in ſpiritual things?

Anſw. 1 Firſt, Never perform any Duty, but as often as thou canſt, reflect upon thy performance, and obſerve the Defects thereof. When ye write a Letter, after ye have written it, you reade it over: Or what ever ye write (almoſt) if it be of any concernment, after ye have written it, then you reade it over; and if ye find any thing amiſſe, then ye blot it out, and when ye have done, ye take your ſand-box, and throw duſt upon it; or ye go to the Chimney, and take p. 71aſhes and throw upon the paper. Will ye do thus for your letters that ye write? and will ye not do thus for your Duties and Performances? When you have Prayed, and performed Duty, Go, go and look it over, and there you will find many Defects; many things to be blotted out, and many things to be put in; and when you have found the Defects in your Dutie, throw duſt upon it; and humble your ſelves before the Lord.

2Secondly, If you would deny your ſelves in ſpiritual things: Obſerve much the In-comes of the Spirit of the Lord upon your ſoul. The way and manner of it, how Suddenly, how Unexpectedly, how Freely the Lord by his Spirit breathes upon your ſoul. When your heart is Dead, when your heart is Hard, when you ſay, God is now gone, and will never return again: Oh! what freedom once I had in Prayer! but now my heart is hard, and I ſhall never be able to Pray again: Then comes the Spirit of God, and breathes upon your ſoul, and gives you Prayer again. Now if I would but obſerve the breathings of the Spirit of the Lord, how it comes upon me thus, when I am dead, when my heart is hard, when I ſay I ſhall never have prayer again; if I could but obſerve the Freeneſs of the Spirits breathing over my ſoul, and raiſing up my heart to Duty again; ſhould I be proud of Duty, think you? ſhould I not rather ſay, Shall I be proud? I was dead, my heart hard, and had not the Spirit come and breathed upon my ſoul, I had never been able to pray again, but had been lock'd up for ever: and ſhall I be proud? Obſerve the In-comes of the Spirit; the way and manner of it; be much in this, and you will be able to deny your ſelves in ſpiritual things.

3Laſtly, Look much into the Goſpel: ſtudy much the Goſpel, and the way of the Goſpel. The more you ſee an Humble Chriſt, the more you will learn Humility: Where ſhall you ſee an humble Chriſt, but in the Goſpel? The more you ſee a Self-denying Chriſt, the more you will learn Self-denial: And where ſhall you reade of a Self-denying p. 72Chriſt, but in the Goſpel? The more ye ſee the Free, and Rich grace of God, the more you will deny your ſelves in ſpiritual things: And where ſhall ye ſee the Free-grace of God, but in the Goſpel? The more Faith ye have, the more you will deny your ſelves in Spiritual things: And where ſhall ye get faith, but in the preaching of the Goſpel, and in ſtudying of the Goſpel? This grace of Humility and Self-denyal in ſpiritual things, grows only in the garden of the Goſpel, in the bed of the Goſpel. There is a Field-Humility; and there is a Common, or a Field-Self-Denial, as I may ſo ſpeak. As ye ſee it is with your Flowers, and Herbs: There is a garden-Tyme; and there is a Field-Tyme; there is a Garden-Roſe; and there is a Field-Roſe: there is a Garden-Hony-ſuckle; and there is a Field-Hony-ſuckle: So there is a Field-Self-Denial, that grows among Heathen, and among Moral people, that can deny themſelves of this or that particular thing; their Appetite, Cloathing, or now and then their Company. And there is a Goſpel-Self-Denial, a Myſterious Self-Denial: But this Self-Denial in ſpiritual things, grows no where but in the Garden of the Goſpel, there thou ſhalt ſee an Humble Chriſt, and become Humble: There thou ſhalt ſee a Self-Denying Chriſt, and become Self-Denying. Therefore, ſtudy the Goſpel, and ſtudy the way of the Goſpel; You that have walked in a Legal-way, ſtudy the Goſpel, and the way of the Goſpel. I tell you in the words of the Apoſtle; If the Goſpel be hid, it is hid to them that periſh: 2 Cor. 4.32 Cor 4:3If the Goſpel, and the way of the Goſpel be hid, it is hid to them that periſh. And therefore, go unto the Lord, and beſeech him to open to you the way of the Goſpel: and in this Goſpel, you ſhall be able to learn this Self-denial, and be able to ſay, as here the Apoſtle, I live, yet not I, but Chriſt liveth in me.