A Treatise of Self-Denial, Chapter 2 · Section 3 · Subsection 1

A Treatise of Self-Denial · Chapter 2 · Section 3 · Subsection 1

p. 43SUBSECT. I. Of denying Self in respect of inherent Grace.

In this, as alſo in the reſt of the particulars following, I ſhall conſider it,

1. Negatively, what it is not.

2. Affirmatively, what it is.

Negatively, To deny Self in reſpect of inherent Grace, is not

1. To deny the preſence of it where it is. This were to bear falſe witneſſe againſt ones ſelf, and conſequently to break the ninth Commandement. Luther judged it no ſmall error in Melancthon, that to the intent that all might bee aſcribed unto God; hee imagined Chriſt to bee further off from his heart, than indeed hee was. Solt Deo omnia deberi tam obſtinatè aſſerit, ut mihi planè videatur ſaltem in hoc errare, quod Chriſtum ipſe fingat, longius abeſſe cordt ſuo, quàm ſit reverâ; But ſaith hee, Certè nimis nullus in hoc eſt Philippus; Certainly Philip is too-much-nothing in this kinde of Self-denyal. It is not humility, but pride, and foul ingratitude, not to acknowledge what good ſoever God hath wrought in us; which is not ſo well taken notice of as it ſhould by ſome, otherwiſe very good men, and women, who now and then will needs p. 44thus ſeverely paſſe ſentence upon themſelves, as having not one jot of goodneſſe in them. It is commonly obſerved by ſuch as have to do with men of troubled conſciences, that notwithſtanding they will acknowledge ſuch things to bee in themſelves, as according to the judgement of the word, are the very fruits, and real effects of Gods ſanctifying Spirit, yet by no means will they yeeld, that there is a work of grace in their hearts. They cannot deny but that there is a change in ſome meaſure wrought from what they were before; the wayes of God which once they counted too ſtrict and preciſe, and hated under that very notion; they now love, and account them the happieſt ſouls that walk in them; and thoſe ſinful wayes which they took pleaſure in formerly, they now loath, and deteſt, and are even aſhamed of them; and as for the people of God whom in times paſt they hated, and perſecuted, they now love them dearly, and eſteem them the only excellent ones upon the earth. They cannot deny but they have an hungring and thirſting after the Lord Jeſus; not only to bee made partakers of his Righteouſneſſe, but his Holineſſe alſo, and that nothing without this, will content, and ſatisfie them; and yet notwithſtanding all this, they will moſt unreaſonably conclude p. 45againſt themſelves that they have no grace; and for what reaſon? why, becauſe they have not ſuch a meaſure of grace as they apprehend to bee in others; they have not ſuch ſtirring and ſtrong affections, ſuch a meaſure of grief for ſin, ſuch a meaſure of love to, and delight in the wayes of godlineſſe, as others have, and hence they conclude they have nothing in themſelves more than what may bee found in reprobates, and that all is but in Hypocriſy. Now, could they but ſee it, there is much of Self in this, that becauſe they have not ſo much as they would, they will not take notice of ſo much as they have. A little grace muſt bee owned, though in the midſt of many corruptions. As with one eye we ſhould look upon the evil that is in our ſelves to bee humbled, ſo with the other we ſhould look upon the good that is in our ſelves to bee thankful. I am black, but comely, ſaith the Spouſe, Cant. 1.5. And I ſleep, but my heart waketh. chap. 5.2.

2. It is not to deny the power of it, when it ſhould bee exerciſed. Power is moſt properly proper unto grace, foreign, it is alwayes neceſſarily in it, and it can no more bee conceived without it, than a body without quantity, or fire without heat. To ſay therefore that grace is not a powerful inabling thing, is a very contradiction, for it is all one as to p. 46ſay that grace is not grace; as to ſay that fire is not hot, is all one as to ſay that fire is not fire. Therefore it is but an idle plea for any one that is godly, to ſay, hee can do nothing, and that upon this account hee muſt not attempt the performance of any good duty, till the Spirit move him. Verily there is much of Self in this. Non poſſe praetenditur, non velle in cauſâ eſt. Want of power is pretended, but want of will is the cauſe why thoſe that are godly do no more than they do. I doubt not to affirm that ordinarily it is ſo. Auſtin wondring at himſelf (as hee tells us, L. 8. Confeſſ. c 9.) why the minde when it commands the body, ſhould preſently bee obeyed, but when it commands it ſelf, ſhould bee refiſted, thus at length reſolves the caſe. Non ex toto vult, non ergo ex to-to imperat, it doth not fully will, and therefore doth not fully command. Nam in tantum imperat in quantum vult, & in tantum non fit quod imperat, in quantum non vult; for in ſo much it doth command, in as much as it doth will, and in ſo much that is not done that it doth command, in as much as it doth not will. Paul exhorts Timothy to ſtir up the gift of God which was in him, 2 Tim. 1.6. and hee gives this reaſon, verſ. 7 for God hath given us the Spirit of Power, of Love, and of a ſound minde. And the Prophet complaines, Iſa. 64.7. There is no man that p. 47ſtirreth up himſelf to take hold of God. Vulg. Noneſt qui ſurgat, there is none that riſeth up; and ſo Auguſtine in the fore-mentioned place; ſpeaking of the mind as partly willing, and partly unwilling to that which is good, Non totus aſſurgit, ſaith hee, it doth not fully riſe up. Therefore though Natural men, who are dead in ſin, bee without ſtrength, and ſo cannot ſtir up themſelves to a further doing, and receiving of that which is ſpiritually good, yet ſpiritual men, who are quickened, have a power, and ought to ſtir up that power, for the doing of that good which God requires, and for the receiving of that good which hee hath promiſed.

3. It is not to deny the uſe of it, as an evidence for the clearing of the goodneſſe of our ſpiritual eſtate. Wee know ſaith the Apoſtle that wee have paſſed from death to life, becauſe wee love the Brethren, 1 John 3.14. And by this wee know that wee love the Children of God, when wee love God, cap. 5.2.ttQuicquid de aliquo univerſali dicitur univerſaliter, id etiam d… omnibus dicitur queſub iſto uriverſali continentur. and by every other grace wee may know it as well as by this. The leaſt grace if true and ſincere, is ſufficient to ſalvation, and therefore the ſenſe of the leaſt grace isuuCulverwell's White Stone. ſufficient to aſſurance. Grace is the fruit of the Spirit, Gal. 5.22. and the tree is known by its fruit, Mat. 12.33. Some cry up an immediate revelation of the Spirit, as the only evidence, in oppoſition to the teſtimony of a good conſcience, arguing p. 48from inherent Grace; but ſuch do not conſider that the teſtimony of Gods Spirit is alwayes accompanied with the teſtimony of our own ſpirit, as Rom. 8.16. The Spirit it ſelf beareth witneſſe with our ſpirit, that wee are the ſons of God, foreign wwCulverwel. Ibid.which is properly of one that confirms what the other ſayes. If our own conſcience condemn us, i. e. upon juſt and warrantable grounds, out of the word, God will much more condemn us, for God is greater than our conſciences, and knows much more wickedneſſe by us, than wee do our ſelves, 1 John 3.20. It is not our confidence and perſwaſion then, but the ground of it, that argues our Eſtate to bee good. Though our perſwaſions bee never ſo ſtrong, yet if our grounds and reaſons bee none, or falſe, wee are but in a tottering condition; wee do but build upon the ſand, and therefore when the rain deſcends, and the flouds come, and the winds blow, our building will fall, and great will bee the fall thereof, Matth. 7.27. Here I cannot but make mention of a dangerous miſtake of ſome, that firſt take it for granted, that they are in Gods favour, and then, though they can ſee nothing in themſelves (ſetting aſide their form of godlineſſe, their holding of ſome popular opinions, and engaging in the publick ſervice with the honeſt party) but the fruits of the fleſh, as Adultery, Fornication, p. 49Uncleanneſſe, Laſciviouſneſſe, Hatred, Variance, Emulation, Strife, Sedition, He reſies, Envyings, Drunkenneſſe, Revellings, and ſuch like. Yet they go on ſecurely, vainly truſting that none of theſe (ſome whereof they rather judge to bee fruits of the Spirit, than of the fleſh, and others of them (upon the fore-mentioned ſuppoſition) rather infirmities, than reigning ſins) ſhall ſeparate them from the love and favour of God, ſeeing, whomſoever hee loves, hee loves unto the end. Wee have a remarkable place for this, Iſa. 48.2. They call themſelves the holy City, and ſtay themſelves upon the God of Iſrael, and yet as the former verſe ſhews, they were moſt abominable Hypocrites, they made mention of the God of Iſrael, but not in truth, nor in righteouſneſs; and the fourth verſe tells us, that they were very obſtinate, their neck was as an Iron ſinew, and their brow braſs. I am verily perſwaded this is a deluſion that damns millions of ſouls under the Goſpel. Dr. Jackſon in his Treatiſe of Justifying Faith, hath ſo fully opened it, that I thought good for the conviction of this ſort of men, to tranſcribe this that follows. The Hypocrite (ſaith hee) alwayes perverting the practical, as the Heretick doth the theorical rules of Scripture, never ſounds the main depth of Chriſtianity, but paſſeth over it, as if it were p. 50ſome Philoſophical ſhallow — And after hee hath once loſt the right way, and wandered a while in uncertain blinde perſwaſions of his private favour with God, takes a courſe quite contrary to all godlineſſe. For where our Saviour laies it down as one of the firſt and moſt neceſſary rudiments of Chriſtianity, that wee muſt forſake all, and deny our ſelves, otherwiſe wee cannot truly follow him, the Hypocrite perſwades himſelf hee hath forſaken Father, and Mother, Siſter and Brother, even all hee hath any ſaecular reference unto, becauſe hee ſo devoutly follows Chriſt. As in what? in hearing Sermons, quoting places of Scripture upon every occaſion, in common talk, or in preciſe obſervance of ſome precepts, whoſe practiſe is very compatible with his principal deſires, apt to ſupport his reputation, otherwiſe defective and lame, or perhaps conſort as well with his ſowre afections, his niggardly, or ſcrapin diſpoſition, zeal in reading, and hearing Gods word; I ever admire, where it is accompanied with practice conformable; but to bee more preciſe in perſwaſions, than in actions, more zealous in performance of duties towards God, no way chargeable, than lowly, courteous, and really loving toward their neighbours, is a fearful ſign that worldly affection hath got the ſtart of Faith in the Spring, and p. 51will hardly bee overtopped in the growth; and that the mind thus affected, is ſickly, and faint, yet willing to ſtay the working of couſcience with theſe repaſts. And were it not the nature of this diſeaſe, to put out the eye of reaſon, and rely wholly upon forced perſwaſions; it were impoſſible ſuch palpable contradictions betwixt moſt mens ordinary reſolutions, and fundamental principles of Faith (as any Heathen that could but underſtand what the words of Scripture meant, would upon the firſt view of both, clearly diſcry) ſhould go ſo long, oft times for ought wee can perceive, the whole courſe of their lives, without controule, or check, and without notice of their danger. Hee is in worſe caſe queſtionleſſe than the meer natural, or reaſonable man, even blinded by Gods juſt Judgement for his hypocriſy, that can ſuffer himſelf to bee perſwaded hee hath truly denyed himſelf, taken up his croſſe, forſaken all, and made fit to follow Chriſt; when as the world ſees, and his practice proclaims hee mindes nothing, either ſo intenſively, or continually, as the increaſing of his wealth, or raiſing his own, or his Childrens fortunes, already greater than they are, Chriſtianly capable of. Thus far the Doctor; Therefore I do here in the name of God warn all thoſe, of what rank ſoever they bee, that ſhall read this Book, that p. 52as they love the ſalvation of their own ſouls, and would not ſuffer the vengeance of eternal fire with unbeleevers and hypocrites, the Devil and his Angels in Hell, they would beware how they entertain any ſuch conceit of the goodneſſe of their ſpiritual condition, while in the mean time they neglect to look after the evidence of the real preſence of ſin-ſubduing, ſin-mortifying grace in their own hearts. The five fooliſh Virgins never doubted of their grace, till it was too late, and this was their folly; they were ſhut out of the Bride-chamber for their neglect, Mat. 25.11, 12. Our Saviour tells us, that many at the laſt day will ſay unto him, Lord, Lord, have wee not propheſied in thy name? preached many powerful Sermons, even to the wonder and aſtoniſhment of thoſe that heard us? and in thy name caſt out Devils, and in thy name done many wonderful works? been inſtruments of a wonderful reformation in the places where wee dwelt, caſting out Drunkards, Swearers. Prophaners of the Lords day, &c. and that then he will profe ſſe unto them, that he nevr knew them, Mat. 7.22, 23. Let every one therefore examine himſelf whether he be in the Faith; 2 Cor. 13.5 and give all diligence to make his calling and election ſure, i. e his election by his calling, 2 Pet. 1.10.

4. It is not to deny the expreſſion of it, when it ſhould bee ſeen. Though grace p. 53bee an inviſible thing in it ſelf, yet by an holy practice it may bee made viſible. I willſhew thee my Faith by my works, ſaith the Apoſtle, Jam. 2.18. and this is according to the commandement of our Saviour, Mat. 5.16. Let your light ſo ſhine forth, that men may ſee your good works, and glorifie your Father which is in Heaven. Some are affraid to diſcover their graces, when they doubt it will bee to the prejudice of their worldly intereſſe; and therefore leſt they ſhould offend ſome particular perſons, not cordially affected to religion, upon whom they depend for ſome place of honour, or profit, which either they expect for time to come, or for the preſent do injoy, they chuſe rather in a way of baſe ſervile compliance, to diſcover their corruptions. But this is a great diſhonour to God, and that which provokes him exceedingly. It was a great evil in David, that hee would play the natural fool before Achiſh, 1 Sam. 21.13. but certainly it is a far greater evil for any one to play the profane fool. Let ſuch remember that terrible ſpeech of our Saviour, Mark 8.38. Whoſoever ſhall bee aſhamed of mee, and of my words, in this adulterous and ſinful generation, of him alſo ſhall the ſon of man bee aſhamed, when hee commeth in the glory of his Father, with the holy Angels.

Thus I have ſhewn what it is not, Negatively, now in the next place I ſhall p. 54ſhew what it is,

Affirmatively, To deny Self, in reſpect of inherent grace, is

1 Not to attribute it to our ſelves, either as the efficient or meritorious cauſe thereof.

1 Not as the efficient cauſe. The work of grace is ſupernatural; ſuch a work as is tar above and beyond any finite power, whatſoever to effect: which being ſo abundantly declared in the Scripture, ſometimes calling it axxSire novatio naturae noſtrae cadem regeneratie, & creatio dicitur, oportet certè ejus generis opus eſſe, quod cum creatione aliquam habeat cognationem: nullam autem habebit — ſi homini partes ſuae ita tribuautur, ut quippiam feriſſe tatuatur, quod agracia Deìnon ſit omuino profectum Camero. Collat. cum Tileno. p. 668. New-creation, 2 Cor. 5.17. Epheſ. 4.24. and a regeneration, and new-birth: John 3.5. James 1.18. ſometimes a vivification, or a quickning of thoſe that were dead, Epheſ. 2.5. and a reſurrection from the dead, Col. 2.21. in all which that there ſhould bee any co-operation of humane power is x utterly impoſſible; one may juſtly wonder with what face any that do acknowledge it to bee the Word of God, can affirm the contrary. And yet the Arminians are not aſhamed to go up and down boaſting and bragging of a power within themſelves, to do all this, and much more, without any dependence upon the ſpecial grace of God, at their own will and pleaſure, which is too too (evident, althoughyyEtſi Gratiam Dei Verbis concedant, reipſa tamen tollunt, quia ſecundum eos, efficacia Gratiae Dei non eſt abſoluta, comparatione bonae electionis, ſed depeudenter ſe habet a conſenſu liberi arbitrii, unde apud cos vocatur Efficacia Moralis. Rive… in Pſal. 16.Ps 16 in words they would ſometimes p. 55diſſemble the matter, in that they will acknowledge no other efficacy of grace, but what conſiſts in a moral ſuaſion onelyonly.

But ſome of them ſpeak their mindes plainly,zzEpiſcopius Diſp. de perſ. Script. Poſſe quemlibet modo uſu rationis polleat, ſine ullâ peculiari, immediatâ, vel internâ lucis colluſtratione, facillime intelligere ac percipere omnes ſcripturae ſenſus qui ad ſalutem neceſſarii ſunt ſcitu, creditu, ſperatu, vel factu, &c. That any man, if hee have but the uſe of reaſon, without any peculiar, immediate, or internal illumination, can moſt eaſily underſtand, and perceive all thoſe meanings of the Scripture which are any way neceſſary to be known, beleeved, hoped for, or put in practice: And that theſe meanings of the Scripture being apprehended by the underſtanding, are moſt eaſily propounded to the will, which hath by nature a free and inſeparable faculty of chooſing any kinde of object whatſoever, that is preſented by the underſtanding.

Again,aaJo. Arnold adverſ. Bogerm. Poſitis omnibus operationibus quibus ad conver ſionem in nobis efficiendam Deus utitur, manet tamen ipſa converſio, it a in noſtrá poteſtate liberá ut poſsimus non converti, i.e. noſmetipſos convertere, vel non convertere. Notwithſtanding all the operations that God makes uſe of for our converſion, yet converſion it ſelf ſo remains in our own free power, that wee p. 56can bee not converted, that is (as they explain it) wee can either convert or not convert our ſelves.bbOwens Diſplay of Arminianiſme. Where the Idolater plainly challengeth the Lord to work his uttermoſt, and tells him, that after hee hath ſo done, hee will do what hee pleaſe.

Moſt horrid blaſphemy! Neither the word of God that tells us, The natural man receiveth not the things of the Spirit of God, becauſe they are fooliſhneſs unto him, and that hee cannot know them becauſe they are ſpiritually diſcerned, 1 Cor. 2.14. that he isccHi timli (ſi nihil aliud eſſer) ſatis arguunt quàm ſint illa vana quae de liberi arbitrii viribus in cauſa ſalutis vulgo jactantur. Erenim ſi ſervi ſumus peceati, quo pacto cum ſervitute porerit una conſiſtere Libertis? Cam. de Effic. gratiae Theſ. 5. the ſervant of ſin. Rom 6.20. Enmity againſt God, and therefore neither is, nor can be ſubject to him, Rom. 8.7. That every imagination of the thoughts of his heart is onelyonly evil continually, Gen. 6.5. That hee can no more alter his cuſtome of ſinning, than the Aethiopian change his skin, or the Leopard his ſpots. Jer. 13.23. That hee is without ſtrength, Rom. 5.6. Can do nothing, Joh. 15.5. Being altogether dead in treſpaſſes and in ſins, Eph. 2.1. Nor Experience, whereby wee ſee that till God do mightily over-power him by the irreſiſtible working of his Spirit within him, hee goes on; adding ſin to ſin, and iniquity to iniquity; the moſt convincing and perſwaſive Miniſtry of the Goſpel notwithſtanding, is ſufficient to convince theſe men.

Certainly, if any of them periſh in p. 57this damnable error, their condemnation is of all mens moſt juſt, they are foreign, altogether inexcuſable, and can have nothing to plead for themſelves; For whereas other men plead their Cannot ddFenners wilfull Impenitency, Selfmurder., (though that bee not the reaſon) theſe muſt needs confeſs that their Will-not is the onelyonly cauſe of their deſtruction: For if they can convert themſelves, whence is it then that they are not converted? It is not (they ſay) becauſe they cannot, therefore it muſt needs bee becauſe they will not.

But to let this paſs, What ever theſe men think or ſpeak concerning the ability and power of nature in the work of converſion, the Scripture (wee ſee) teacheth us otherwiſe, That by nature wee are ſpiritually dead; and if ſo, reaſon will tell us, That wee cannot make our ſelves ſpiritually alive; And therefore let no man preſume upon any ſtrength of his own, as if hee were able as of himſelf, to anſwer the Call of the Goſpel in turning himſelf from the power of Sin and Satan, unto God; but rather pray as Ephraim, Jer. 31.18. Turn thou mee, and I ſhall bee turned.

Indeed if God will undertake the work, it ſhall bee effected, and the gates of hell ſhall not prevail againſt it; but if hee let it alone, though there be line upon line, precept upon precept, and perſwaſion upon p. 58perſwaſion, moſt certain it is, it will never bee.

If hee leave men to themſelves, if hee ſay concerning any one, as hee did concerning Ephraim, Hoſ. 4.17. Let him alone, hee will ſtand it out in a way of rebellion to the laſt, bee will hold faſt deceit, and refuſe to return till his iniquity be full, and hee become ripe for deſtruction.

Did men ſee this ſinful diſpoſition of theirs, not onelyonly as it is diſcovered in the Scriptures, but as it diſcovers it ſelf in their own hearts, with what implacable antipathy, and irreconcileable enmity it is continually acting againſt God, and the things of God, which by reaſon of Self-love that blindeth their eyes, they do not diſcern, there would bee no great difficulty in convincing them of the truth hereof; but this is part of the corruption of ſinful nature, that though it neither can, nor will bee good, yet it would bee thought to bee ſo by others, and inforceth a conceit upon it ſelf that it is good, at leaſt not ſo bad as to bee altogether unable to doe any thing that is good.

Hence many perſons having their affections ſometimes extraordinarily ſtirred by ſome rowſing Sermon, upon this imaginary conceit of their own ability to be good, preſently begin to reform their former courſe of life, not only abandoning p. 59thoſe groſs evills which heretofore they practiced, but taking up the practice of thoſe good duties, which then they neglected, hoping at length to arrive at that perfection which the Law requires; but finding that after all their tugging and ſtriving in many things, they ſtill come ſhort of it, they come to Chriſt deſiring him to joyn his ſtrength to theirs, and to perfect that which they have ſo well begun themſelves.

But O the wofull deluſion theſe men are under! They change indeed their outward actions, but they do not, they cannot change their inward diſpoſitions; they are the ſame men ſtill as before, they have a form of godlineſs, but are not under the power of it, they bring forth ſome fruit, but they have no root in themſelves, and therefore,**Luke 8.13.Luke 8:13 foreign in the hour or opportunity of temptation they will fall away.

And it cannot be otherwiſe, for while they imagine they have power ſufficient in themſelves, it is certain they will not go out of themſelves for it, and if they go not out of themſelves for it, it is certain they cannot have it, and if they have it not, how is it poſſible they ſhould doe that which cannot bee done without it?

As for their coming unto Chriſt, for augmenting and conſummating grace, p. 60upon this ſuppoſition, that initiating grace is of themſelves, it is a meer vanity;ccAmeſius Coron. ad Collat. Hagienſ. Ar. 4.248 Quaſi majore opus eſſet potentia ad incrementum & conſtantiam fidei quàm adejus primam in generationem, &c. As if more power were required for the increaſe of faith than for the firſt beginning of it, and it had not its beginning, as well as its increaſe, from one and the ſelf-ſame cauſe.

This was the conceit of the Maſsilienſes, againſt whom Auſtin writes in his book, De Praedeſtin. Sanctorum, who ſaid, that as touching the augmentation of faith,ffEx Deo fidei complementum, ex nobis eſt fidei caeptū, ſibimet arrogantes primitias boni, Deo vix decimas relinquentes, Ameſ. they granted it was the work of God; But as for the initiation, or firſt beginning of it, they ſtifly maintained, that it was the work of man. But the Scripture tells us, That Chriſt is the Author, as well as the Finiſher of our faith, Heb. 12.2. and ſo of every other grace, as well as of faith. Therefore if wee look not to him as the Author of grace, we have no reaſon to look that hee ſhould bee the Finiſher of it. Unto every one that hath ſaith he, ſhall be given, Mat. 25.29. and he ſhall have great abundance, but from him that hath not, ſhall be taken away even that which hee hath. Where Chriſt hath begun a good work, wee may bee confident he will finiſh it, Philip. 1.6. But if wee begin in the fleſh (as wee doggQuicquid eſt extra Chriſtum caro eſt. if wee begin without Chriſt) wee cannot expect p. 61we ſhould end in the Spirit. To expect that the Spirit ſhould joyn his ſtrength with ours, and co-operate with us, hath not more of ignorance than of arrogancy in it; for what is it elſe than for the ſecond. cauſe to expect to take place of the firſt? to look that God ſhould come down from the Throne, and wait upon us at the Foot-ſtool? hhCo-operatio eſt hominis, non Dei, inſert enim co-operatio aliquam imperfectionem, ſupponit que alium primum agentem, at que it a ſi Deus cooperaretur homini per gratiam, homo praeiret, & Deus ſequeretur. Rivet. excreitat. in Gen. 52.Co-operation ſuppoſeth another to be the firſt Actor. and therefore if God ſhould co-operate with us by his grace, we ſhould go before, and God follow after; a thing very pleaſing unto Self, and that which theſe men would have, though all of them do not take notice of it. But enough of this.

By all that hath been ſaid, it is clearly manifeſt:

1 If wee have no grace, from whom it muſt be expected; not from our ſelves, but from him who is full of grace, Ioh. 1.14. in whom it hath pleaſed the Father that all fulneſs ſhould dwell, Col. 1.19. for this end, that all that come unto him might receive from his fulneſs grace for grace, Ioh. 1.16. and therefore abandoning all conceits of our own ſufficiency, and deſpairing of grace by any ſtrength of our own, we muſt come into him,**Scripturae ſibi reſpondent de praecepto & gratia, ut Ezek. 18.31. & cap; 36.26. Item Jer. 6.16. & Ezek. 36.27. item Phil. 2.12. item Marth. 5.48. & 1 Cor. 1.10. quae manifeſte evincunt hee ipſum agratia Dei expectari & ficri quod a Deo praecipitur, i. e. ipſam rei effectionem Rivet. in. Pſa. 16.Ezek 18:31Jer 6:16Ezek 36:27Phil 2:121 Cor 1:10Ps 16 earneſtly praying, that he would make us ſuch as he would have us to be.

p. 622 If we have grace, to whom it muſt bee aſcribed, not to our ſelves, but to him who is the God of all grace, 1 Pet. 5.10. who hath wrought it in us, 2 Cor. 5.5. wee muſt ſay, This is the Lords doing, and it is marvellous in our eyes, Pſal. 118.23. It is hee that hath made us, and not wee our ſelves, Pſal. 100.3. and therefore not unto us, not unto us, but unto the Name of the Lord be all the praiſe, Pſal. 115, 1. This is indeed to praiſe God aright (and it is a principal part of Self-denial in the matter wee now ſpeak of) to acknowledge God as theiiThis is the difference betwixt thankſgiving and praiſe, the one looks at the benefit, the other at the workmanſhip of God in it. Vines on Iſa. 63.8. Serm. before the Parl.Isa 63:8 Workman. We arekkforeign. Syrus foreign, Ad priorem hominis creationem alludit, utetiam David. Pſa 51.12. Pro nomine foreign, caeteri omnes prorſus excluduntur, foreign vocat quod Hebr. foreign. Beza in loc.Ps 51:12 his workmanſhip ſaith the Apoſtle, created in Chriſt Jeſus unto good works, Epheſ. 2.10. therefore if we attribute any thing to our ſelvesllSibbs Souls Conflict, cap. 28. We commit either Sacriledge by robbing God of his due, (and ſo doe not praiſe him) or mockery, by praiſing him for that which wee hold to bee of our ſelves.

It is a moſt unreaſonable thing to arrogate that to our ſelves as the principall cauſe, in the effecting whereof wee were not ſo much as the inſtrumental; and yet it is that which even the beſt of men are naturally prone to do. Spiritual pride, p. 63though it be one of their greateſt infirmities, yet it ariſeth out of their chiefeſt excellencies, namely their graces; not that Grace breeds it, but the fleſh, though it cannot endure the grace that is in the ſame heart with it ſelf, yet it is apt to bee proud of it; it loves not the grace, but the praiſe and honour that comes by it, it loves right well, and under that notion it will glory in it. If we obſerve the workings of our hearts, eſpecially at ſuch times when we compare our preſent condition with our former condition, what a change there is, and our ſelves in this condition with others in our former concondition, what a difference there is; nay, when we compare our ſelves with others in the ſame condition with our ſelves, how much wee doe excel; wee ſhall often take notice how ready Self is to catch all the praiſe, ſo that if wee bee not exceeding watchful, it is preſently gone with it, and inſtead of admiring God, we do nothing but admire our ſelves, and go up and down glorying in our own thoughts, as if we had made our ſelves to differ, and had nothing that wee received from another. Surely if what I have found by experience of the wickednes of my own heart in this particular, be an argument of the like wickedneſs in other mens hearts (as I thinkmmProv. 27.19Prov 27:19 it is) I muſt needs warn them to have a very watchful eye over themſelves, p. 64that while they take notice of the grace they have received, there be no ſecret glorying in their thoughts, as if they received it not. Wee finde the Apoſtle more than ordinarily careful of this, both when he ſpeaks of the life of Grace in himſelf, and in others; in himſelf, 1 Cor. 15.10. By the grace of God, ſaith hee, I am what I am; I laboured more abundantly than they all, yet not I, but the grace of God which was with me. And Gal. 2.20. I live, yet not I, but Chriſt liveth in me; and the life which I now live in the fleſh, I live by the faith of the Son of God, who loved me, and gave himſelf for me. In others, Epheſ. 2.8. By grace yee are ſaved through faith, foreign, and this not of your ſelves, it is the gift of God. This is the firſt thing, not to attribute it to our ſelves as the efficient cauſe, the next is,

2 Not as the meritorious cauſe; The work of Grace, as it cannot be effected by any ability of our own, ſo it cannot bee deſerved by any worthineſs of our own. We are not worthy of the leaſt of Gods mercies (as humble Jacob ſaid of himſelf, Gen. 32.10.) much leſs of this that is ſo great. There was no ſuch thing as deſerving at Gods hands, in the ſtate of innocency; Adam might impetrare, but not mereri, obtain by working, but not deſerve; for works were never Suo jure in p. 65the firſt Covenant, they were not made the condition of eternal life for any intrinſecal worth that was in them, there being no proportion betwixt a finite obedience and an infinite reward; it was an Act of Grace on Gods part to promiſe life eternal upon the performance of that, to which man was obliged by his Creation, though there had been no ſuch promiſe; how then can there bee any ſuch thing in this ſtate of degeneracy? Then there was non-deſerving, but now, not only nondeſerving, but ill-deſerving too. We are ſo farre from deſerving any thing that is good, that we deſerve the quite contrary, even all manner of evil to be inflicted upon us. And therefore if God ſhould deal with us according to our deſerts, hee might juſtly puniſh us, not only by denying us grace to doe that which is good, but bynnExod. 4.21 Rom. 19.Exod 4:21 hardning our hearts to doe that which is evil, that ſo waxing worſe and worſeoo2 Chron. 28.22. 2 Tim. 3.132 Chr 28:222 Tim 3:13 notwithſtanding all that he ſhould doe to reclaime us, our Damnation might bee the greater. We have had our portion already, but we have played the Prodigals, and have broken, and therefore cannot demand a ſecond ſetting up. Therefore if wee will return to our Father, if we will have the best robe brought forth, and put upon us at our return, wee muſt come with the Language of the Prodigal in our mouthes, Luke 15.21. Father, we have p. 66ſinned, foreign, and we are no more worthy to be called thy Sons; the Childrens bread belongs not to us, even the crumbs that fall from thy Table are too good for us, and thou mighteſt juſtly ſuffer us to pine away in our iniquities. This is the way to obtaine grace if we would have it; but Self hardly ſtoops to terms of ſo great Self-abaſcment. Papiſts and Arminians know not how to ſpeak in this humble Dialect. Merit of congruity, and merit of condignity are continually in their mouthes; merit of congruity in reſpect ofppVid. Henric a Dieſt. Mellific. Catech. par. 3 Grace, merit of condignity in reſpect of Glory. The latter of theſe we ſhall ſpeak toqqSee Subſect. 3. following. afterwards; to the firſt here. Their Opinion andrrMeritum de congruo hominis nonrenati ſeu ante primam gratiam acceptam operibus tribuunt. Meritum de congruo nominant, quod congruum ſit, ut Deus homini ſeeundum virtutem ſuam operanti plae mium (Wolleb) converſionem, (a Dieſt) reddat. Doctrine concerning it, is, That works going before converſion may of congruity promerit grace; that is, if a man doe but make a due improvement of his reaſon, a good uſe of his natural endowments, if hee doe but as much as he can (which many (they ſay) doe) it is fit that God ſhould give him grace. Where not only the ſuppoſition, but the inference alſo is falſe, and contrary to the Scriptures; for,

1 Here is ſuppoſed that which is not to be ſuppoſed, and that which will never be proved, namely, that ſome men as yet not converted, who for the preſent are in an unregenerate eſtate, doe doe as much as they can; certainly, every wicked p. 67ſervant will bee found to have been a ſlothful ſervant at the Day of Judgement, Matth. 25.26. But,

2 If this were true, that ſome ſuch perſons act adultimum virium, to the uttermoſt of their power, yet it follows not, that therefore it is fit that God ſhould give them grace; nor doth God give any one grace upon that account; for when they have done all that they can in this unregenerate ſtate, what is it that they have done? why nothing well-pleaſing and acceptable unto God, becauſe (as the Apoſtle ſaysffRom. 8.7, 8Rom 8:7Rom 8:8 The carnal minde is enmity againſt God, for it is not ſubject to the Law of God, neither indeed can be; whence hee concludes, that they that are in the fleſh cannot pleaſe God. Now, is it fit that God ſhould give them grace, for doing that which doth diſpleaſe him?

Again, as faith without works is dead, ſo works without faith are dead alſo; and if they be dead works, and not the ſervice of the living God (as the Apoſtle ſaith they are, Heb. 9.14.) how can a man by ſuch works deſerve to have grace? What a monſtrous thing is it, that vice ſhould merit vertue? that a man by ſinning againſt God ſhould deſerve to bee partaker of his holineſs! That Natural men may doe ſome things that are materially good, there is none will deny, but that they can doe any thing formally good, ſmells too much p. 68of the Pelagian Forge, and is manifeſtly contradictory to the Word of God, which tells us, that whatſoever ſuch men doe is ſin, Prov. 21.4. Titus 1.15. And therefore moſt certain it is, they can doe nothing to prepare themſelves for converſion, nothing to move God either to vouchſafe them the means of grace, or to make them effectual, as theſe men vainly teach.ttDr. Twiſſe againſt Hoard. Lib. 2. This is the peculiar glory of Gods grace, to make us perfect in every good work, and to work in us that which is pleaſing in his ſight through Jeſus Chriſt, and this he doth according to his good pleaſure, Phil. 2.13. & Hebrews 13.21. for Grace is not conferred according to works; that was condemned as a peſtilent Doctrine long agoe in the Synod of Paleſtine, and all along in divers Councels againſt the Pelagians. That the Goſpel prevails upon ſome, and not upon others to whom it is preached, whom it ſtill leaves in the gall of bitterneſs, and in the bond of iniquity; our Saviour aſcribes it wholly to the good pleaſure of God, as the only reaſon of it. I thank thee Father, Lord of heaven and earth, that thou haſt hid theſe things from the wiſe and prudent, and haſt revealed them unto babes, even ſo Father, for ſo it ſeemed good in thy ſight, Matth. 11.25, 26. And Judas (not Iſcariot) hearing him ſay, that If any man loved him, he would manifeſt himſelf unto p. 69him, replies with wonder, Lord, how is it that thou wilt manifeſt thy ſelf unto us, and not unto the world! as if hee had ſaid, There was nothing in us more than in them that could move thee to it, we were by nature the Children of wrath as well as others. It is not only true of Election, but of Vocation alſo, It is not of him that willeth nor of him that runneth, but of God that ſheweth mercy. The grace of God is preventing grace, it meets us in the way of ſin, even while wee are running away from God; we doe not ſeek it firſt, but it ſeeks us, and findes us out in our loſt condition, that wee might ſeek it afterwards, and having found it may be careful to keep it; as Iſa. 65.1. I am ſought of them that asked not for me wwNon ergo putandum eſt cum Pelagianis, gratiam dari ex merito, & iis communicari qui eam antea quaeſiverunt. Non enim quaeritur gratia, ſine gratia, quae prima homisem perditum in ſe quaerit & invenis, ut poſtea eam quaerat & cenſervet inventam. R. vet in loc. Exercitor in Gen 52.I am found of them that ſought me not; I ſaid, behold me, be hold me, unto a Nation that was not called by my name. Therefore if wee have any evidence of a real work of grace in our hearts, in any meaſure, wrought by the Spirit of God, let us cry Grace, Grace unto it; let us ſay unto the Lord as Mephiboſheth unto David, 2 Sam. 9.8. What are thy Servants, that thou ſhouldeſt look upon ſuch dead Doggs as we are! And thus much for this firſt particular of Self-denial in reſpect of inherent grace, the not aſcribing it to our ſelves as the cauſe, neither the efficient nor meritorious cauſe of it. In the next place, to deny Self in reſpect of inherent grace, is,

p. 702 Not to reſt upon it, as the righteouſneſs whereby wee are juſtified in the ſight of God. It is not a righteouſneſs inherent, but imputed, whereby we are juſtified. Righteouſneſs inherent is a neceſſary antocedent of glorification, 2 Theſ. 2.13. (the ſubject of reconciliation is an enemy, Rom. 5.10. of Juſtification, a Sinner, Rom. 4.5. but of Glorification, a Saint, Acts 26, 18,) it is alſo a neceſſary concomitant of Juſtification, I Corinth. 1.30. & Rom. 8.29, 30. (where God doth alter and change the ſtate, there hee doth mend the condition by the operation of his holy Spirit) but it is not the formal cauſe of it, as Bellarmine and other Papiſts teach. Iuſtification is a gracious ſentence of God, whereby for Chriſts ſake apprehended by faith, he doth abſolve the Beleever from Sin and Death, and accounts him righteous unto life.xxNon eſt Phyſica tranſmutatio qualitatum in haerentium, ſed moralis vel relativa tranſmutatia ſtatus qualis eſt mutatio hominis qui per condonationem creditoris, ex debitore fit non debitor. Ameſ. Bellarmin. Enervar. Tom. 4.132. It doth not denote any Phyſical or real change of diſpoſition, but a judicial or relative change of ſtate, ſuch a change as conſiſts in pronouncing of a ſentence, and in reputation; But to him that worketh not, but beleeveth on him that juſtifieth the ungodly, his faith is counted for righteouſneſs, Rom. 4.5. where this phraſe [Faith is counted for righteouſneſs] is all one with that in the ſixth verſe [God imputeth righteouſneſs without works] What this righteouſneſs is, that is there ſaid to bee imputed, the p. 71Apoſtle afterwards tells us, Cap. 5.19. where he ſaith, that as by one mans diſobedience many were made ſinners, even ſo by the obedience of one ſhall many bee made righteous; by which hee ſhews, that the righteouſneſs whereby we are juſtified, is the obedience of Chriſt (his active and paſſive obedience) and therefore not a righteouſneſs inherent in our ſelves, but imputed to us; for 1. It is the obedience of Chriſt; and, 2. The text ſaith, that we are made righteous by that obedience in the ſame manner, as we are made Sinners by the diſobedience of Adam, which is byyyNon poteſt intelligi quomode in obedientia Adami conſtitueret poſteros peccatores efficienter, niſi illa in obedientia prius imputetur ipſis; peccatum enim qu…d ne que nobis inhaeret, ne que imputatur, non poteſt in nobis quilquam efficere Ameſ. Bellar. enervat, Tom. 4.140. imputation.

As for the righteouſneſs of Sanctification inherent in our ſelves, it cannot juſtifie us, becauſe it makes no ſatisfaction to the Juſtice of God; the righteouſneſs whereby we are juſtified, is ſuch a righteouſneſs as makes a full and perfect ſatiſfaction to the Juſtice of God, for all that it can juſtly require, either by way of puniſhment for ſin, or by way of obedience to the Moral Law. The Covenant of Works being broken, man ſtands bound unto God in a two-fold Debt, a debt of ſuffering for his firſt Tranſgreſſion, and p. 72of perfect and perpetual conformity to the Law (both habitual and actual) for time to come; God will have the Threatning fulfilled, as well as the Precept obſerved; and the Precept obſerved, as well as the Threatning fulfilled. This the Juſtice of God requires, and therefore, it is neither ſuffering according to the Threatning alone, nor being conformable according to the Precept alone, but both together, that ſatisfies Gods Juſtice; therefore inherent righteouſneſs alone cannot juſtifie, becauſe the Curſe of the Law for ſin, remaines ſtill to be ſuffered. This God ſtands upon, to have ſin puniſhed to the full, according as he hath threatned, and therefore the puniſhment muſt bee endured either by the Sinner himſelf, or by another (for him, and in his ſtead) that is able to bear it, that ſo God may bee ſufficiently revenged for all the wrong that ſin hath done unto him; therefore they doe miſerably miſtake that talk of Juſtification, either by habitual or actual righteouſneſs alone, for that is not full ſatisfaction to the Juſtice of God, and that which is not full ſatisfaction, in this caſe, is no ſatisfaction at all, and where there is no ſatisfaction to the Juſtice of God, there can be no Juſtification.

Suppoſe a man ſhould attain to that perfect and compleat habitual conformity to the Law which is required (for of p. 73that onelyonly wee ſpeak in this place) yet this could not juſtifie him, becauſe it could not acquit him from his ſin in loſing that which hee had before; This After-conformity would not make amends for the former that was loſt: This Conformity recovered, is a debt as well as the former which was loſt, and the payment of one debt, will not ſatisfie for the non payment of another. But that conformity to the Law, which is even in the beſt of Saints, ſince the Fall, is notzzLex non tantum actualem obedientiam ſed & omnimodam cum lege conformitatem requirit, ſecus enim lues originalis peccatum non effet. VVolleb. l. 1. that perfect and compleat conformity which the Law requires; for wee are renewed but in part, there is a remainder of corruption ſtill, A law in our members warring againſt the law of our minde, Rom. 7.23. Therefore if wee were to bee tried onelyonly by the preceptive part of the Law, wee could not bee juſtified; for ſo long as any thing is lacking of that conformity which the Law requireth, it is impoſſible that the Law ſhould judge us righteous. Therefore there remains nothing but a fearful expectation of a moſt dreadful ſentence of condemnation to bee paſſed upon us, if wee will venture to bee tried for our eternal eſtates by any thing that is in our ſelves. For this reaſon, holy men in Scripture have alwayes renounced their own righteouſneſs, David prayes, Enter not into judgement with thy ſervant, for in thy ſight ſhall no man living p. 74be juſtified, Pſal. 143.2. If God will not withdraw his anger (ſaith Job) The proud helpers do ſtoop under him. How much leſs ſhall I anſwer him, and chooſe out my words to reaſon with him, whom, though I were righteous, yet would I not anſwer, but I would make ſupplication to my judge, Job 9.13, 14, 15. I know nothing by my ſelfe (ſaith Paul) yet am I not hereby juſtified, 1 Cor. 4.4. And therefore he profeſſeth, That he accounted all things but dung, that hee might win Chriſt, and be found in him, not having his own righteouſneſs, which is of the law, but that which is through the faith of Chriſt, the righteouſneſs which is of God by faith, Philip. 3.8, 9.

And indeed every man that ſees himſelf in the glaſs of the Law, will ſee a neceſſity of another righteouſneſs than his own, every man (I ſay) except the man St. James ſpeaks of, Who having beheld himſelf therein, goeth away; and ſtreightwar forgetteth what manner of man hee was, Jam. 1.24.

And thus much of Denying-ſelf, in reſpect of Inherent Grace.