A Treatise of Self-Denial, Chapter 2 · Section 2 – Section 3
SECT. II. Shewing what it is to deny Self more generally.
HAving ſhewn what Self is, I come now to declare what Self-denial is; and firſt I will ſpeak of it more generally, afterwards more particularly. For the right underſtanding whereof, I ſhall premiſe this diſtinction concerning a Denial in general. Denial is either in reſpect of ſomething affirmed, ſomething requeſted, or ſomething violently contended for.
1. In reſpect of ſomething affirmed, as when one ſhall ſay of any thing, It is ſo, a nother ſayes, It is not ſo.
2 In reſpect of ſomething requeſted, as when a man ſhall beg an Alms, and hee of whom hee begs will give him nothing.
3 In reſpect of ſomething violently contended for, as when a Theef ſets upon a Travellor for his purſe, and the Travellor withſtands him, takes him priſoner, or kills him. According to this diſtinction, there is a threefold Denial, that I ſhall make uſe of in the explication of this duty of Self-dental.
1 Argumentativa negatio, an argumentative denial. As when the Reſpondent denies the Aſſertion of his Opponent, and the arguments that he brings to prove it. This is in Scholis.
2 Judicialis negatio, a Judicial denial, as when the Judge denies the Malefactor his life, will not bee intreated, but reſolves to paſs ſentence of death upon him. This is in Foro.
3 Hoſtilis negatio, a Warlike denial, as when one Enemy will by no means ſuffer the other to be quiet, but endeavours continually by all means to deſtroy him. This is in Caſtris.
Theſe three as will appear in the application of them, do make up the whole of this duty of Self-denial.
The firſt is the arraignment and conviction of Self.
The ſecond, the ſentencing and condemnation of Self.
The third, the actual execution of it.
In the firſt,*foreign Rom. 8.6. foreign Self-wiſdome is denied.
In the ſecond,†foreign 1 Jo. 2.16. foreign Self-luſt.
In the third,*foreign Eph. 3. foreign Self-will.
Firſt, There is an Argumentative Denial of Self, a denial in a way of argumentation and reaſoning with Self. There is a twofold reaſoning with ſelf, a reaſoning of conſultation, and a reaſoning of conteſtation.
1 A reaſoning of conſultation. This is the moſt ordinary and uſual kinde of reaſoning, but moſt abominable, ſeeing Self-conſultors take counſel, but not of God, idolizing the wiſdome of the fleſh within themſelves, which yetmRom. 8.7. is enmity againſt God, as the grand Oracle, to which they recourſe continually as able to give advice and direction upon all emergencies; wherefore they retire themſelves into themſelves, ſummoning in all their thoughts to a privy councel, not at all attending to the counſel of the Word without them, nor to the ſecret hints of the Spirit of God within them, both which they lay aſide as diſſenting in their votes. Even as Ahab when he was to adviſe about his war with the King of Syria, would not ſend for Michaiah, becauſe ſaid hee,n1 King. 22.8 hee doth not propheſie good concerning mee, — foreign, as hee in Homer on the like occaſion. There are not two greater enemies in the world than Self, and Chriſt, and their counſels are mutually deſtructive one of the other, therefore Self will not adviſe with Chriſt in any thing. The natural man, i.e. the Selfiſh man, is not, nor indeed oRom. 8.7.can bee ſubject unto Chriſt; hee's now a ſecret enemy, then an open and profeſſed rebel, alwayes an actor in a way of oppoſition againſt him, ſtriving with him for his Crown, and ſcrambling with him for his Scepter. This deſigne of prevailing againſt Chriſt, Self carries on by advice, and counſel from carnal reaſon, which ſtill adviſeth the breaking of his bonds, and the caſting away all thoſe cords that are any way obligatory to his ſervice. Counſel in a ſelfiſh heart, is the firſt and great engine that moves all the leſſer wheels of oppoſition againſt Jeſus Chriſt, the womb that conceives, and the breaſt that ſuckles all thoſe devilliſh plots and contrivances whereby it keeps up its own kingdome, and labours to ruine Chriſts; for fruſtra ſunt arma foris, &c.
A notable inſtance we have of this in the ſecond Pſalme, The Kings of the eearth ſet themſelves, and the Rulers took counſel together againſt the Lord. Now mark what was the reſult of this debate the iſſue of this conſultation, Let us break (ſay they) his bonds, and caſt his cords from us. This is the counſel that Selfe gives whenſoever it is conſulted with.
1 If it bee a bond of injunction, a cord of duty, Self preſently gives counſel for the breaking of it: A Selfiſh man is an Heifer unaccuſtomed to the yoak, and therefore no wonder that hee draws back, when Chriſt would draw him forward. It is the nature of Self, to work for it ſelf, and not for another. Beſides, the ſervice of Chriſt is of a ſpiritual nature, and heavenly imployments ſuit not with one that is carnal.
And further, the duties of the Goſpel are attended with the contradiction of ſinners, the ſhame and the croſs accompany them, and therefore Self cannot endure them. But conſcience which in repect of its power and authority, is Gods Vicegerent in the ſoul, will not ſuffer him to be quiet, but calls for duty, lifting up its voyce, and crying aloud, Duty, Duty, man, it is thy duty, and it will have the full tale alſo. Therefore that hee may quietly omit the duty, conſcience muſt bee ſilenced. But how muſt this bee? Why Self preſcribes a way preſently.
1 Let conſcience bee blinded, that it may not ſee it to be a duty. If this cannot bee done, then,
2 Let conſcience bee bribed, that it may not ſay, It is a duty. If this will not do, then,
3 Let conſcience bee broken, and this will bee ſure to do it. Thus do many men when they have convictions upon their ſpirits, they labour either to extinguiſh the light, or elſe to get it on the ſame ſide with their luſts; but if they can doe neither, as many times they cannot, eſpecially if they live under a convincing Miniſtery, then they reſolve to ſin againſt their light; as for ſuch and ſuch duties they are not conſiſtent with their carnal intereſs, therefore come what will of it, they cannot, they will not ſubmit unto them. Thus what ever bee in the premiſes, they are reſolved this ſhall bee the concluſion, We will not have this man to reigne over us, Luke 19.14.
2 If it bee a bond of prohibition, a reſtraining bond, ſelf adminiſters counſel for the breaking of this too. The commandement that comes to a ſelfiſh man, forbidding him to proceed any further in the purſuit of his carnal projects for the ſatisfaction of his luſts, now when the commandement comes, Self comes too for the making void of this commandement. Tis Pauls expreſſion, Rom. 7.9. When the Commandement came, ſin revived. Then the Commandement comes, when tis underſtood by conſcience, and conſcience dares not but ſpeak unto the ſoul what it underſtands, whether it bee a duty or a ſin. Now when the Commandement comes in this manner unto Conſcience, declaring the ſin, and threatning the vengeance that will follow it; Self is preſently alarum'd, and in all haſte calls a Counſel for the breaking of this bond. It cannot endure that its licentiouſneſs ſhould be reſtrained, and therefore deals with Conſcience here as before, it endeavours to widen and wire-draw the Conſcience, to delude and cheat it, and if this cannot be affected, it reſolves to do violence to it. Balaam, when he was convinced what a dangerous ſin it was to curſe the people of God, which notwithſtanding, for the Gold and Silver, and great promotion that was offered him, he had a great mind to do; preſently begins to conſult, to ſee if there were any way in the World to make it lawful. And thus do many, when the thoughts of ſinne do lye in the way to any thing they have a minde to, they try if it may be otherwiſe, they will ſee if they can bring down Gods mind to theirs, becauſe they are loath to bring up their minds to Gods, that ſo God may deny himſelf becauſe they will not. The ApoſtlepEpheſ. 5.10 exhorts us, to prove what is the good and acceptable will of God, for this end that we may obey it; but ſelfiſh men prove what is not the will of God, becauſe they have no minde to obey it, and therefore are glad if they can finde it to be no duty, becauſe they liſt not to practice it; and no ſin, becauſe they are loath to bee reſtrained from it. Thus we ſee what courſe men take when they reaſon with Self in a way of conſultation, and therefore this is not that reaſoning whereby Self is denied, this is ſo farre from Self-denial, that it is the verieſt ſelf-pleaſing, and ſelf-ſeeking that is in the world. Self muſt not bee conſulted withall when we are called to come after Chriſt. Abraham when he was called to go out into a place which hee ſhould after receive for an Inheritance, obeyed, and went out, not knowing whither he went, Heb. 11.8. When once wee are certain of the command, 'tis too late to ask counſel. In retam ſancta non eſt deliberandum. Let us then go on to the ſecond particular.
2 A reaſoning of conteſtation, this is the reaſoning here meant; we muſt not reaſon with Self in a way of conſultation, but in a way of conteſtation. This is a principal part of Self-denial, for the opening whereof conſider theſe two particulars.
1 Self will affirm that which is not to be affirmed, both of ſins and duties, perſons and things; it willqEſa. 5.20 call darkneſs light, and light darkneſs; it will call that which is evil, good, and that which is good, evil; it will put bitter for ſweet, and ſweet for bitter. Firſt, it will call darkneſs light, it will ſay of the groſſeſt errour, it is the moſt glorious truth; thus it calls Antinomianiſme a Honey-combe, Familiſm the rule of perfection, and Arminianiſme Gods love to Mankind. Secondly, it will call light darkneſs, it will ſay of the moſt glorious Truths, they are but the dreams, and melancholly fancies of a company of ignorant and ſilly people. Thus it decries the holy Scriptures as a dead Letter, a beggerly Element, incky Divinity, and a Humane invention. Thirdly, it will call that which is evil good, it will commend the fouleſt Vices, for the faireſt vertues; thus it calls Drunkenneſs good fellowſhip, Covetouſneſs frugality, and Pride magnanimity. Fourthly, it will call that which is good evil; thus it calls Preciſeneſs hipocriſic, and Zeal vain glory. Fifthly, it will put bitter for ſweet; thus it ſays of Religion, that it is but a melancholly dumpiſh thing, voyd of all true pleaſure and comfort. Laſtly, ſweet for bitter, and thus it ſays, that the only way to peace and comfort is, to make conſcience of nothing. Thus Self ſpeaks many times in bare affirmations only, without arguing of the caſe, or urging what it ſays by the ſtrength of ſeeming reaſon; And this is from hence, that in Natural men, not only through ignorance, but alſo many times through a wilful and inordinate love of that which is evil, and inveterate hatred of that which is good; this unjuſt ſentencing of truth and falſehood, and good and evil, is not ſo much as called in queſtion, ſo that it being taken for granted what Self ſays, there needs no further urging of it. But now, if that an Ipſe dixit, a bare affirmation will not prevail, there being ſome conviction or other in the Conſcience that gain ſays it; then,
2 Self will endeavour to prove what it ſayes by ſtrength of argument; it will not only ſay of evil that it is good, and of good that it is evil, but it will alledge ſuch and ſuch Reaſons why it muſt needs bee ſo, and theſe Reaſons it will urge with much vehemency and importunity, preſſing them not only upon the judgement for the gaining of the affections, but upon the affections alſo for the winning of the judgement, and by this means it ſo farre prevails with many, that the moſt powerful and convincing preaching will not work upon them.
Our duty in this caſe is Two-fold, 1. To diſtinguiſh. 2. To deny.
1 To diſtinguiſh ſeeming reaſon from that which is reaſon indeed. Self produceth its ſtrong reaſons, as they are called, Iſa. 41.21. but their chiefeſt ſtrength is the colour and vizard of true Reaſon wherewith they are diſguiſed, ſtrip them of their cloathing, and they diſ-appear preſently; they ſeem to bee reaſon, but indeed are not: Like as in a picture of fire, wipe off the colours and nothing remains. In all the Arguments that Self brings, two things are warily to be obſerved; Firſt, what it lays down for a principle, or rule; and, Secondly, how it doth apply it. The fallacie lyes in one of theſe two, and where the fallacy is, wee muſt be ſure to deny.
1 Sometimes the fallacy or deceit lies in the principle; Self hath many wicked and curſed Principles, whereby it miſleads the generality of the world. As,
1 Beleeve no more than you can ſee reaſon for.
2 Moderation in Religion is moſt commendable, whatſoever is beyond it, is Hipocriſie.
3 Take up a form of hodlineſs, but deny the power thereof.
4 Do many things, but keep thy Herodias ſtill.
5 Perform religious duties, but allow as little time for them as may be.
6 Engage no further in the cauſe of Religion, than there is a way open for a retreat.
7 Every man for himſelf, and God for us all.
8 I may make the moſt of my own.
9 Let the buyer look to himſelf.
10 Fleſh and bloud cannot endure it.
11 I ſcorn to be beholding.
12 Shall I want while I have, and when I have it not too?
13 Qui neſcit diſſimulare neſcit vivere: Hee that cannot diſſemble knows not how to live. All theſe are falſe Principles.
2 Sometimes the fallacy is in the application of the Principle, as for inſtance; ſometimes Self pleads for Prodigality, under the name of Liberality; for Covetouſneſs, under the name of Frugality; for fooliſh Pitty, under the name of Lenity and Mercy; for Superſtition, under the name of Devotion; for Cenſoriouſneſs, under pretence of Zeal; and laſtly, for Licentiouſneſs, under the name of Chriſtian liberty. Here the principle is good, but the application naught. As ſuppoſe when a man is profuſe in his expences, waſting his eſtate in unneceſſary entertainments, &c. if the queſtion be put, whether he do vertuouſly or not? Self will tell him hee does vertuouſly; and to prove it, frames this argument; Hee that ſpends liberally does vertuouſly; but thou ſpendeſt liberally, Ergo. Here the Principle is good, for Liberality is a vertue, and he that is liberal deviſeth liberal things. But the teſtimony or application is falſe, for in ſpending in that manner hee is prodigal. Now when we have found out wherein the fallacy lies, whether in the principle or teſtimony, we muſt have a care,
2 To give a peremptory denial. And though we ſhould not be able to unriddle all the myſterious fallacies of Carnal reaſon, yet we muſt by no means yeeld our aſſent to any thing that is brought againſt the Truth; though I cannot diſpute for the Truth, yet I can burn for the Truth, ſaid that worthy Martyr in Queen Maries days. But we ſhall be the better enabled with more confidence and reſolution to give a denial to all thoſe Objections that Self ſhall at any time make againſt the Truth, the more careful wee bee in acquainting our ſelves with the Principles of the Goſpel, and the more ſerious we be in charging them home upon our own Conſciences. This indeed would be an effectual way of reaſoning down Self, when a man can ſet himſelf in the preſence of God ſeriouſly, ſeeking after his minde and will revealed in his Word, and then bring all theſe Carnal principles of Self unto the Teſt, and upon the diſcovery of their diſagreement with the Principles of the Goſpel, diſcard them, and charge it upon his Conſcience to beleeve the other, and walk by the other. 'Tis not the knowledge of Goſpel-Principles that is ſufficient to beat down Self, but there muſt bee a charging them upon my Conſcience, I muſt make them my principles; ſuch and ſuch principles I walked by formerly, I but now I have found out better, and theſe henceforth ſhall bee my principles, I will walk by theſe. So that when ſelf urgeth Carnal Principles, and Carnal Rules upon me, I muſt anſwer Self, thoſe are not my principles, I have now another rule to walk by; thoſe are deſtructive principles, deſtructive to the purity and peace of my Conſcience, I will not walk by them. Thus of this firſt kind of Self-denial, by way of argumentation and reaſoning.
Secondly, there is another kinde of Self-denyal, and that is a judicial denyal, ſuch a denyal as that of a Judge upon the bench, when hee refuſeth to ſhew mercy to the convicted malefactor. Self muſt not only bee arraigned, and convicted, but alſo ſentenced, and condemned: Sentence of death muſt bee pronounced upon Self. Before Self was an Advocate, and pleaded its own cauſe, now it becomes a Solicitour, and petitions for its life. And thus it will do when it cannot prevail with all its ſubtilties, and carnal reaſonings, but is foiled at its own weapon, it will become an humble ſuitor, it will come with tears in its eyes. Now it dares not enter the liſts of diſputation as before, there is ſo much convincing light in the Conſcience, but it goes another way to work, it preſents it ſelf as an object of pitty; it ſpeaks the ſoul fair, and flatters with it, leſt it ſhould bee condemned. Self in this caſe will bee content to loſe much, it will bee content to loſe the name of Reaſon, and Wiſdome, ſo that it may live. And here many carnal hearts are at a ſtand; they have ſo much light as ſtops the mouth of Self, itdares not argue and reaſon the caſe; they know it is guilty, but yet they will not paſſe the fatal ſentence upon it. They are afraid to condemn it, for if they ſhould do that, it would bee very difficult to recal the ſentence, and far more difficult to comply with Self afterwards; it would breed far more guilt and horror in the Conſcience, it being a great aggravation of ſin to do that for which a man is already ſelf-condemned. But it is not enough to reaſon down Self; wee muſt bring the matter in debate to a Judgement, after wee have debated throughly, and heard what Self can ſay for it ſelf: wee muſt come to ſome reſolution, what to do with Self, wee muſt debate it to deſtruction. In Acts 3.13, 14. it is ſaid that the Jewes denyed Chriſt; now turn to the 19th. of Joh. v. 15. and wee ſhall ſee how they did it, They cryed out, away with him, away with him, crucifie him. Even ſo muſt wee deny Self, when it begs for its life, ſaying, away with it, away with it, crucifie it. Many know that God hath decreed the deſtruction of Self, and yet are afraid leſt the decree ſhould bring forth too ſoon; yea, they will pray for the killing of their luſts, even while they are loath that God ſhould hear their prayers. As Auguſtine confeſſeth of himſelf,rConfeſſ. l. 8. c. 7. Sect. 2. etiam petieram à te caſtitatem, & dixeram: Da mihi caſtitatem, & continentiam, ſed noli modo. Timebam enim ne me cito exaudires, & cito ſanares à morbo concupiſcentiae, quem malebam expleri quam extingui. I deſired (ſaith hee) in the beginning of my youth, that thou wouldſt give mee chaſtity, and I ſaid, give mee O Lord chaſtity, and continency, but not yet, for I was afraid leſt thou ſhouldeſt have heard mee too ſoon, and healed my diſeaſe too ſoon, which I had rather have had ſatisfied, than extinguiſhed. What do they ſpeak but that the work of converſion is yet very doubtful? to ſay no more. There is an hoſtile Self-denyal. This is the actual execution of Self. Self muſt not only bee convicted, and condemned, but actually crucified, and throughly mortified. Self is not to live in the ſoul, it hath lain under the curſe ever ſince its departure from God; and this curſe will eat out its very life in all that belong to God. This wee muſt ſubmit unto if ever wee mean to bee Chriſtians indeed, wee muſt bee content to let Chriſt do whatſoever hee pleaſeth within us, hee muſt have his will of us, hee muſt bee ſuffered to ſay where, and what hee will. If wee will bee Saints, wee muſt have fellowſhip with him in his death, as well as in his reſurrection; wee muſt bee crucified, as hee was crucified, that the body of ſin may bee deſtroyed, and herein wee are not to bee paſſive only, but active too, wee muſt by the Spirit mortifie the deeds of the fleſh, Rom. 8.13. This implies a twofold act of Self-denyal.
1. An act of retention, or with-holding from Self thoſe things that keep it alive. Two things have I required of thee, ſaith Agur, Prov. 30.7. deny mee them not, or with-hold them not from mee befor I dye. So 1 King. 20.27. Hee ſent unto mee for my ſilver, and my gold, and I denyed him not. Heb. I kept not back from him. This then is to deny Self, to with-hold, and keep back from it thoſe things it would have. Wee muſt not fulfill the luſts of Self. So the Apoſtle, Rom. 13. ult. make not proviſion for the fleſh, to fulfil the luſts thereof. And truly wee may very well bee ſparing unto Self, it hath uſurped much, but nothing is its due. Self is an helliſh vorage that ſtill cryes, give, give, a bottomeleſſe gulf that ſucks in all before it. Where it lives and reignes, it makes every thing become tributary, it Lords it over time, and ſtrength, and parts; it exacts homage and devoir from every thing. Therefore Self muſt bee ſtinted, it muſt bee cut ſhort of its allowance. There is no need of feeding Self, it will grow faſt enough of its own accord. Nature affords it livelyhood enough whereſoever it is; ſo that adventitious helps are altogether needleſſe. As it is with the ground which is curſed for mans ſake, it brings forth naturally Briars, and Thorns, without manuring, without tilling, So it is with mans heart, it is altogether diſpoſed, and of it ſelf apt, too too apt to engender, and bring forth all manner of noiſome luſts, which being fed, multiply in more abundance. Notwithſtanding it bee thus, yet many there are, yea, multitudes that pretend to come after Chriſt, who yet are too indulgent to themſelves, laviſhing out upon themſelves whatſoever their luſts call for. Theſe are perſons of ſuch facile and eaſy nature, that they can hardly deny themſelves any thing, they muſt have not only for neceſſity, but luſt alſo. Pride calls for this, and th'other faſhion, they muſt have it preſently; Covetouſneſſe for Naboths Vineyard, and they are ſick if they have it not; Ambition for Mordecaies Cap and Knee, and they cannot injoy themſelves if they have it not. But my Brethren, do you think that ever this fire of Self-love will bee extinguiſhed while yee daily adminiſter fewel unto it? do you think that ever this Prodigal will return to his Fathers houſe, while hee hath mony and maintenance at his will and pleaſure? Self muſt bee ſtinted, not fed and pampered, that is the firſt.
2. Anact of ſubſtraction. This is another act of mortifying Self-denyal. The former is properly a negation, this latter a privation. Self catcheth at every thing, it continually gathers in unto it ſelf, but never lets any thing go, unleſſe upon double or treble intereſſe. It is a cruel extortioner, a griping uſurer. It never parts with any thing, but upon main force, and therefore violence muſt bee uſed in taking from it. Self acts many times violently, and by force for the ſatiſfaction of its luſts, and violence muſt bee oppoſed to this ſelfiſh violence. Self gains by force, and it muſt loſe by force alſo. Self doth violence to principles of Reaſon, and Revelation, it with-holds the truth in unrighteouſneſſe, it breaks all bonds, that ſo it may act without controule, and this licentiouſneſſe gotten by force, it will keep by force, unleſſe a greater force prevail againſt it. This is that ſtrong man, Mat. 12.29. that keeps the houſe untill a ſtronger than hee break in by violence upon him, and caſt him out. Thoſe that will come after Chriſt muſt do as Chriſt did, who Col. 2.15. Spoiled Principalities, and Powers. Chriſt ſpoiled principalities, and powers, for us, and without us, but there are other principalities and powers, which hee ſpoileth within us, and by us, and theſe are the principalities and powers of carnal Self, in the deſtroying of theſe wee muſt bee copartners with Chriſt, when the Iſr aelites were called out of Egypt to come after Moſes into the promiſed Land of Canaan (being therein a type of the Saints going after Chriſt to Heaven) it is ſaid, they Spoiled the Aegyptians, Exod. 12.36. under whom they had been ſo long held in bondage. The grand Tyrant under which all natural men lye to this very day, is Self. Self is hee that refuſeth to let the people of God go at the call of the Goſpel; but friends, whenſoever yee will ſer forward in obedience to the call of Chriſt, to come after him; you muſt bee ſure to ſpoil theſe eruel principalities and powers of Self within you, they have uſurped a long time many precious Jewels, of parts, and abilities, and affections, for their own ſervice, but all theſe muſt bee taken from them by violence, they are fitter for the ſervice of Chriſt, than of Self; therefore not an hoof muſt bee left behinde, not ſo much as a thought for the ſervice of Self. Ah ſouls! think on it ſeriouſly, what a loſer God hath been, and what loſers you your ſelves have been, ſince Self hath had the upperhand within you! how little have you done for the bleſſed God of heaven, and earth, ſince you have been in the world! how little you have done for your precious ſouls! Self hath as it were bought you out of the hands of God, and you are become its bond-ſlaves. Wee read of Ahab s1 King. 21.20.that hee ſold himſelf to work evil. Thus have you done, who are for the preſent under the power of Self, you are apprentices unto Self, work from Self, and for Self, receive all your direction, all your incouragement from Self; if Self bid you go, you go, if Self ſay come, you come, you go at its bidding, and come at its beckning, the reaſon is, Self is your Lord and Maſter: Now before you can come after Chriſt, you muſt bee recovered out of the hands of Self; God hath loſt, and you have loſt, and therefore by violence you muſt ſnatch away whatſoever Self hath gotten, either from God, or from your own ſouls. Self hath had poſſeſſion long enough, for ſhame let him not dwell quietly any longer. Self hath reigned a long time, and too long, it is time now that hee be dethroned, and that the Lord Jeſus bee exalted in his room. Stollen waters have been ſweet to Self, and bread eaten in ſecret, very pleaſant; Oh! it is now time to imbitter them. What one of the Fathers ſayes of repentance, I may ſay of Self-denyal; it is ſordium vomitus, Self-denyal is a purging grace; a cleanſing grace, it forceth up all its ſweet morſels again. Thus wee ſee what muſt bee done, if wee mean that Self ſhould bee deſtroyed. Wee muſt not only not give to Self, but wee muſt alſo take away from Self, whatſoever hath been unjuſtly detained by it. Hath Self any right to what it keeps back from Jeſus Chriſt? certainly not. Therefore I will ſay to all that read this book, as the Prophet to the King of Iſrael, Ezek. 21.26. Remove the Diadem, take off the Crown, exalt him that is low, lift up Chriſt upon the Throne, who is now trampled under foot by Self, abaſe him that is high, bring down ſelf into the duſt, if yee will not, then as in the 27th. verſ. God will overturn, overturn, overturn, and it ſhall bee no more, untill hee come, whoſe right it is, and hee will give it him.
SECT. III. Shewing what it is to deny Self more particularly.
I Have done with the more general deſcription of this duty, and now come to ſpeak of it more particularly, and firſt,