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

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

p. 75SUBSECT II. Of Denying-ſelf in reſpect of Common-Gifts.

WE have ſeen what it is to deny Self, in reſpect of Grace, I ſhall now ſhew what it is, in reſpect of Gifts.

And 1 What it is for thoſe that want Gifts.

2 What for thoſe that have them.

1 What it is for thoſe that want Gifts.

And here I ſhall ſpeak (as before) both Negatively and Affirmatively.

1 Negatively, For thoſe that want Gifts, to deny Self in reſpect of Gifts, is not,

1 To deny the excellency, uſefulneſs, or neceſſity of them. None are more apt to ſtight and contemn Gifts, than thoſe that are moſt defective in them. And of theſe, ſome do it out of ignorance, ſpeaking evil of the things that they underſtand not, 2 Pet. 2.12. and Jude verſ. 10. Others out of pride, being loath to acknowledge themſelves to be wanting in any thing that is excellent. Others out of a blinde devotion to Grace, as if a good opinion of Gifts were ſome way or other derogatory from Grace, and theſe think it a matter of Self-denial not to think p. 76well of any thing that is not grace. But as Grace muſt have its due eſteem, ſo muſt Gifts alſo. Gifts are excellent, though not ſo excellent as Grace. For,

1 They are the purchaſe of Chriſt, the fruits of his Reſurrection and Aſcention, Epheſ. 4.8. When hee aſcended up on high, he led captivity captive, and gave Gifts to men. It was the manner of the Roman Conquerors in their Triumphs to aſcend up to the Capitol in a Chair of State, with their priſoners following at their Chariot wheels on foot, having their hands bound behinde them, and as they went along, the Victor was wont to throw ſome Miſſilia, certain peeces of Coyn, and other rich gifts to be gathered up by the people.

Even ſo the Lord Jeſus when hee aſcended in triumph up to Heaven, having ſpoyled Principalities and Powers, hee made a ſhew of them openly, Col. 2.15. and gave gifts unto men. And this ſpeaks the excellency of them. Princes in their Triumphs do not give mean gifts, but foreign, Royal gifts, they do not onelyonly triumph in their Victory, but in their Liberality alſo, which makes their Victory far more glorious.

Even ſo the Lord Jeſus, to make his Aſcention more ſplendid and glorious hee gave Gifts to men, and theſe Gifts have a p. 77Triumphal image and ſuper ſcription upon them to this day, they being ſo notably inſtrumental in deſtroying the Kingdome of Sathan and Antichriſt.

2 The Operation of the Spirit, 1 Cor. 1.2, 4. There are diverſity of Gifts, but the ſame Spirit, that is the Author of them all. This the Apoſtle proveth by induction, verſ. 8, 9, 10. For to one is given by the ſpirit, the word of wiſdome, to another the word of knowledge, by the ſame ſpirit; to another the working of miracles, to another propheſie, to another diſcerning of ſpirits, to another divers kinds of tongues, to another the interpretation of tongues. But all theſe (ſaith he) worketh that one and the ſelf-ſame ſpirit, dividing to every one as hee will.

Hence ſuch as have received Gifts, are ſaid to bee made partakers of the Holy Ghoſt, Heb. 6.4. And in reſpect of Gifts, it is as well as of Grace, that the miniſtration of the Goſpel is called the Miniſtration of the Spirit, 2 Cor. 3.8. and the Manifeſtation of the Spirit, 1 Cor. 12.7. And therefore hee that reproacheth Gifts, reproacheth the Spirit of God.

3. Of ſpecial uſe and ſervice in the Church, Eph 4.11, 12. He gave ſome Apoſtles, and ſome Prophets, and ſome Evangeliſts, and ſome Paſtors and Teachers, for the perfecting of the Saints, for the work of the Miniſtry, for the edifying of the body of p. 78Chriſt, till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the meaſure of the ſtature of the fulneſs of Chriſt. Wherefore Gifts are of excellent uſe, and wee cannot ſay, Wee have no need of them. Were it not for Gifts, the Church would bee in a ſad condition: How ſhould the Scriptures bee interpreted? How ſhould the mouths of the Adverſaries bee ſtopped, but for Gifts? All are not Interpreters, all are not able to manage an Argument, nor anſwer an Objection. Therefore Gifts muſt not bee contemned, but highly prized.

2 It is not to deny the reſpect and honour which ſhould bee given to thoſe that have them. Many perſons miſinterpreting that of the Pſalmiſt [In whoſe eyes a vile perſon is contemned, Pſal. 15.4.] And that of the Apoſtle [Henceforth know wee no man after the fleſh, 2 Cor. 5.16.] Think there is no honour to bee given to any for their Gifts, while they give no evidence of their Graces.

It is true indeed, Wee muſt not give them that honour which belongs unto men, as they have Grace, but yet we muſt alſo beware that wee deny them not the honour that is due to men as they have Gifts.

Men may bee honourable in reſpect of ſome good thing which they have, though p. 79concemptible in reſpect of ſome better thing which they want. Though men have nothing but Gifts, yet they are amiable and honourable for their Gifts ſake. Chriſt loved the young man for the excellency of his moral parts, Mar. 10.21. Now if Chriſt loves ſuch, why ſhould not wee? Next unto thoſe that have Grace, come they that have Gifts, though the men bee bad, their Gifts are good, and there is an honour due unto them. The Spirit of God, will bee acknowledged in Gifts, as well as in Grace, ſeeing hee is the Author of both.

3 It is not to deny the labour and induſtry which ought to bee beſtowed in acquiring of them. Auſtin makes mention of ſome that neglected the means of knowledge, becauſe it pufs up, and were willingly ignorant that they might bee humble. But this is by flying the ſhadow, to imbrace the body of ſin. It is not the fault of knowledge, nor of any other gift, that it puffeth up, but of our corruption, which takes an occaſion thereby to make us ſwell. If through corruption, a man is apt to bee proud of his graces (as Mr. Fox once ſaid of himſelf, Sometimes I get hurt by my Graces, and ſometimes I get good by my Sins, for by my ſinnes I am made more humble, and by my Graces I am made more proud) Wee need not wonder, if p. 80through the ſame, he be apt to grow proud of his gifts.

But if this bee no Objection againſt our endeavours for Grace, why ſhould it bee pleaded againſt our endeavours for Gifts? Wee may not neglect our duty for fear of any evill that may accidentally come thereof. It is not onelyonly lawfull, but a duty to deſire and endeavour after gifts, Covet earneſtly the beſt Gifts, ſaith the Apoſtle to the Corinthians, 1 Cor. 12.31.

It is the ſtudy of ſome, that they may bee general Scholars, that they may bee ſome body in every thing, ſo it ſhould bee in the School of Chriſt. Whatſoever things are true, whatſoever things are honeſt, whatſoever things are juſt, whatſoever things are pure, whatſoever things are lovely, whatſoever things are of good report, If there bee any vertue, and if there bee any praiſe, wee ſhould think on theſe things, Phil. 4.8.

Chriſtians ſhould ſtrive to excel one another, not onelyonly in Grace, but in Gifts alſo; For though Grace be ſufficient for a mans ſelf, yet not for himſelf relatively conſidered. Every member hath a double office, one to receive in for himſelf, and another toaaEph. 4.16.Eph 4:16 give forth to the reſt. Now Grace inables a man to receive in, but Gifts onelyonly to give forth. Many have a good treaſure within, but want language p. 81and other gifts to bring it forth, and therefore have need to pray, that they may interpret the meaning of their own hearts for the edification of others.

2 Affirmatively, For thoſe that want Gifts to deny ſelf in reſpect of Gifts, is,

1 Not to murmure at the diſpenſation of God, in giving unto others, that which for the preſent, is denyed to themſelves.

It is an evil, that ſuch as are defective in any thing wherein others doe excel, are by nature very ſubject to, To think that God deals unequally with them. What hard thoughts of God have many that are poor, becauſe they are not ſo rich as others! and many that are black, becauſe they are not ſo comely as others! and many that are diſeaſed, becauſe they are not ſo healthy as others! and many that are in thraldome, becauſe they have not the liberty that others have! What hard ſpeeches againſt God doe many of theſe ſometimes utter! Curſing the day wherein they were born, and accuſing the influences of the Stars, &c.

Thus many not diſcerning in themſelves ſuch abilities and perfections of minde, as they diſcover in others, are ever and anon quarrelling at the Workmanſhip of God, as if he had not ſufficiently p. 82poliſhed his work, as if hee had not done it ſo exactly as he ſhould, wiſhing rather they had never been made, than made ſo imperfect; and ſome mens diſlike of themſelves has been ſo great, that growing impatient of beholding any longer their own imperfections, they have laid violent hands upon themſelves, and made themſelves inſtruments of that ſmall meaſure of annihilation which they are capable of.

The ſerious conſideration of the abſolute ſoveraignty of God over us (we being in his hands as Clay in the hands of the Potter) would ſhew us what an unreaſonable thing it is, for any one (of what make ſoever hee bee) to murmur in this manner againſt his Maker; Shall the thing formed ſay to him that formed it, Why haſt thou made me thus? Rom. 9.20. Shall the clay ſay to him that faſhioneth it, What makeſt thou? or thy work, Hee hath no hands? Iſa. 45.9. Hath not the Potter power over the clay, of the ſame lump to make one veſſel unto honour, and another unto diſhonour? Rom. 9.21. Beſides, wee ſhould conſider what we have juſtly forfeited by our Apoſtacy from God; have we not ſinned away the perfections and accompliſhments of the minde, as well as of the body? if ſo, wee are not wronged, though they never be reſtored. But many times wee charge God fooliſhly, when the p. 83fault is in our ſelves; wee complaine of Nature, when wee neglect the means; it may bee he hath made us capable of improvement as well as others, but wee are ſlothful, and take no paines, wee do not digge for knowledge as for hid treaſure, and therefore no wonder wee are without it. But whatever bee the reaſon that wee have not the like gifts with others, there is no reaſon that wee ſhould therefore murmure againſt God. This is a great evil in any one, but farre greater in one that has grace; to overlook our Graces, becauſe wee have not gifts, is worſt of all. If God hath given us the better part, what cauſe have we to complaine? If we have the gift of grace, wee need not bee much troubled, that wee have not the grace of gifts.

He that hath Grace, hath a gift worth all the gifts in the world; and yet as I have already hinted, there are few or none ſo deficient, as to be altogether without gifts, at leaſt without a capacity of attaining ſome gift or other, whereby in their places they may bee ſerviceable to the body.

If the foot ſhall ſay, Becauſe I am not the hand, I am not of the body, is it therefore not of the body? and if the ear ſhall ſay, Becauſe I am not the eye, I am not of the body, is it therefore not of the body; If the whole body were an eye, where were the hearing? if the p. 84whole were hearing, where were the ſmelling? 1 Corint. 12.15, 16, 17. If all had the ſame gifts, there would follow a deſtruction of the whole body, and conſequently of themſelves too; for it could not be a body, unleſs it were made of many members knit together, and diverſe one from another. But Self is not ſo well pleaſed with what it hath, as diſcontented at what it wants; and hence comes murmuring and repining againſt God. Here then is Self-denial to ſuppreſs all hard thoughts of this different diſpenſation of God, ſeeing he hath ſet the members every one of them in the body, as it hath pleaſed him, and it is fit that wee ſhould ſubſcribe to his wiſdome, and ſubmit to his will therein.

Again, for thoſe that want gifts, to deny Self in reſpoct of gifts; is,

2 Not to envie thoſe that have them. The Spirit that dwelleth in us luſteth to envie, ſaith the Apoſtle, James 4.5. that is, inciteth putteth on, and moveth earneſtly unto envie. When wee behold any excellency in another, out-ſhining that which is in our ſelves (ſo that, that which before was made glorious, hath now no glory by reaſon of their glory which excels) Self preſently bewrayeth it ſelf in this paſſion of envie, urging us withbbFeſtos dies non agit invidia unceſſant importunity by all manner of arguments to maligne his perſon, and doe p. 85what in us lyes to quench the light of his excellency, and turn his glory into ſhame; for this is the nature of envie, to endeavour the deſtruction of its object, it being nothing elſe but anccEſt triſtitia de bono alterius, ut proprium noſtrum bonum impedire vel minuere creditur; ideo incitat ut bonum proximi, quantum in nobis eſt, impediamus, & contrarium malum ei procuremus. Rivet in Decalog. inward vexation at the good that is in another, for this very reaſon, that ſo much glory or praiſe ſeemeth to be taken from us, as is given to him.

And hence we are provoked in our ſpirits to doe our uttermoſt to deprive him of it, and to procure the contrary evil unto him, which if it cannot bee effected, then to endeavour the deſtruction of his perſon; as wee may ſee in the Story of Cain, Joſephs Brethren, Saul, and the Scribes and Phariſees in their dealing with Chriſt. It is a ſpecial part of Self-denial then in thoſe that want gifts, not to envie thoſe that have them. Self will bee luſting unto envie, but Self muſt loſe its luſting, wee muſt by no means yeeld unto it.

When John's Diſciples came to him with a complaint, that all the people flockt after Chriſt, as fearing an eclipſe of their Maſters honour (and conſequently of their own) by his interpoſition, hee thus anſwered them, A man can receive nothing except it be given him from heaven, p. 86Joh. 3.27. Every good gift, and every perfect gift is from above, and cometh down from the father of lights, Jam. 1.17. who giveth to all men liberally, and upbraideth not, v. 5. Now, ſhal ourddEnvie is called an evil eye, becauſe all the Diſeaſes of the eye make it offended with any thing that is light, and ſhineth; as moths eat into the fineſt cloth, and the Cantharides blaſts the ſweeteſt flowers, ſo doth envie ever gnaw that which is moſt beauriful in another whom it hates. Reynolds Treat. of Paſſ. eye be evil becauſe God is good? Matth. 20.15. wee are ſo farre from being like to God in this, that we doe in nothing more reſemble the Devil, who being deſtitute of true goodneſs in himſelf, envieth it in every one elſe.

We ſhould rejoyce at the ſight of other mens excellencies, and bleſs God that others are more able to doe him ſervice, ſeeing wee our ſelves can do ſo little. It ſhould glad out hearts that the glory of God is advanced, whoever be the inſtruments. Some indeed preach Chriſt even of envie and ſtrife, and ſome alſo of good will; notwithſtanding every way, whether in pretence, or in truth, Chriſt is preached; and ſaith Paul, I therein doe rejoyce, yea and I will rejoyce, Phil. 1.18. VVhen Joſhua told Moſes that Eldad and Medad propheſied in the Camp, and deſired him to forbid them, Moſes ſaid unto him, Envieſt thou for my ſake? would God that all the Lords people were Prophets, and that the Lord would put his ſpirit upon p. 87them, Numb. 11.29. now if ſuch as Moſes ſuch as Paul, men of ſuch eminent abilities to doe ſervice both in Church and State, can be thus contented, how unbecoming a thing is it, for thoſe that have them not, to be diſ-ſatiſfied? to be neither able to doe good ones ſelf, nor willing that another that is able, ſhould, ſpeaks the moſt abominable pride that can bee immagined, a more curſed diſpoſition is not to bee found in Hell. Another thing wherein thoſe that want gifts are to deny Self in reſpect of gifts, is,

3 Not to glory in thoſe that have them. As ſome are too too apt to envie and maligne them, ſo others too too apt to Idolize and adore them, attributing all unto them, as if they were the authors and finiſhers of their faith; and though theſe men may ſeeme to have but little regard to themſelves, their own honour and eſteem, while they are thus buſied in promoting the good eſteeme of others, yet the contrary is moſt true, for by this means they ſeek to commend themſelves, laviſhing out their praiſes upon others, that they may return with advantage back again upon themſelves; for hereby they would be thought to bee men of a piercing eye, and an accurate judgement, in that they doe approve the things that are excellent, Phil. 1.10. they would bee accounted of the number of thoſe, who by p. 88reaſon of uſe have their ſenſes exerciſed to diſcern both good and evil, Heb. 5.14. ſo that though they have no atchievements of their own to boaſt of, yet they are good Judges of other mens; they can tell who doth well, and who doth ill, and amongſt thoſe that doe well, who doth beſt, and ſuch they like, ſuch they love; yea ſo confident are they of their own judgement in this particular, that they make it the common ſtandard, whereby all that honour which is to bee given to men of worth and eminency, is to bee tried; and they will have neither more, nor leſs given to any one than their own judicious ſelves ſhall allow of.

And hence it is, that in populous places, where there are divers Miniſters of note, one ſhall ſeldome come into any company, but he ſhall hear one crying up one, and another another, and a third (it may be) deerying both them; and their contention many times is ſo great, which of their Teachers ſhould bee the greateſt, that inſtead of commending, they fall to downright rayling upon them, and one upon another, till at length (being no longer able to endure) they all break up in a chafe, and reſolve never to have fellowſhip with one another more.eeWhen the one ſhall ſay, I am of Calvin, and another, I am of Luther, when as they meet both in the name of Chriſtian; nay when by moſt ridiculous diſſention (for we have heard of ſuch foreign) when one ſhall ſay, I am of Martin, and another, I am of Luther, whereas they did but divide Martin Luther, for they were both of his religion; what muſt they needs bring but a deformity and confuſion upon the face of the Church, a foreign enough to make up a Chaus. Calverwel. The Schiſm. p. 19. There p. 89is not any one thing that occaſions more diviſions, and ſub-diviſions amongſt Profeſſors, than this vain-glorying in men, as wee ſee in the Church of Corinth, while every one ſaid, I am of Paul, and I of Apollo, and I of Cephas, and I of Chriſt, 1 Cor. 1.12. And the reaſon is this,ffCulverwel, ib. 22. they that glory in ſome excellencies, vilifie meaner; nay they vilifie choice ones too: For ſuch as glory in Paul, ſlight Apollo, and ſuch as admire Apollo, diſ-eſteem Paul.

Now ſuch as glory in Paul cannot endure that Paul ſhould bee diſ-eſteemed, and they that admire Apollo, cannot endure that Apollo ſhould bee ſlighted, and therefore they that glory in Paul, provoke thoſe that admire Apollo, by ſleighting of Apollo; and they that admire Apollo, provoke thoſe that glory in Paul, by diſ-eſteeming Paul, and ſo both rend the Church in peeces.ggSee Dr. Reyn. Treat. of Paſſ. p. 317, 318. Nothing exaſperates our ſpirits ſo much: Nothing ſo much provokes us to anger, as contempt, from others meeting with the love of our ſelves. And therefore when a man already ſtrongly poſſeſſed with a love of his own, or his friends perſon, or parts, ſhall finde either of them by others ſlighted and deſpiſed, from whoſe joynt-reſpect hee hoped for a confirmation of his judgement, there-hence ariſeth not onelyonly a grief, that his expectation is p. 90croſſed, and his judgement under-valued, but an eager deſire to manifeſt his diſpleaſure againſt the perſons who thus contemn him; which is commonly done by ſuch wayes and means as make thehhAll anger ig a kind of diſjoyning, or divulſion of things before joyned, Reyn. Treat. of Paſ. 332. breach ſo wide, that it can hardly afterwards bee made up again. Therefore for the preventing of Schiſme, wee muſt deny our ſelves, and not cry up one, to the diſparagement of another, but give to every oneiiRom. 13.7.Rom 13:7 his due praiſe.

Laſtly, For thoſe that want Gifts, to deny ſelf in reſpect of Gifts, is,

4 Not to deſire, not to endeavour after them for ſelf-ends.

Thoſe that want Gifts, ought to covet them earneſtly, and earneſtly to labour after them, as I ſhewed before; but not for honour, and applauſe, not for preferment and profit, askkSee Act. 8.18, 19, 21, 22, 23, v.Acts 8:18Acts 8:19Acts 8:21Acts 8:22Acts 8:23 Simon Magus did, but for the edification of the Church, as the Apoſtle tells the Corinthians, 1 Cor. 14.12. For as much as yee are all zealous of ſpiritual Gifts, ſeek that yee may excell to the edifying of the Church.

Wee ſee what it is for thoſe that want Gifts, to deny Self in reſpect of Gifts; conſider,

2 What it is for thoſe that have Gifts.

1 Negatively, For thoſe that have Gifts, to deny ſelf in reſpect of Gifts, is not,

p. 911 To deny that they have them. Solomon obſerves, Prov. 13.7. There is that maketh himſelf rich, yet hath nothing; there is that maketh himſelf poor, yet hath great riches; that is, there are ſome that make their boaſt of great eſtates, that live after the rate of rich men, when indeed they are worth nothing, onelyonlyllTrap in loc. they trick up themſelves with other mens plumes.

There are others that are continually complaining of their wants, that live after the rate of poor men, when indeed they have enough, and more than enough to live upon.

It is ſo here, There is that maketh himſelf gifted, yet hath no Gifts; There is that maketh himſelf not gifted, yet hath great Gifts.

Some go up and down boaſting, as if they did abound in knowledge, and in all judgement, they can reſolve all doubts, put an end to all controverſies, and yet are moſt groſly ignorant, and have need to be taught the firſt principles of Religion; They deſire to bee Doctors of the Law, but underſtand neither what they ſay, nor whereof they affirm, 1 Tim. 1.7.

Some again, that have attained to a good degree of knowledge, that in the judgement of others, are fitly qualified for publick ſervice, will notwithſtanding bee ever and anon declaiming againſt themſelves, as not fit for any thing.

p. 92Now though there ſeem to be much of Self-denial in ſuch a ſeeming modeſt denial of our own parts and abilities, yet for the moſt part, there is much Self-pleaſing, and much Self-ſeeking in it. For,

1 In ſome, it is nothing elſe, but an expreſſion of that longing deſire, that they have to know what others think of them, they have a good opinion of themſelves, and theymmAs it is the common property of min, with all other creatures, to love himſelf, ſo it is his particular deſire alſo, being animal ſociate, to be loved by others, becauſe hereby that love of himſelf which proceedeth from judgement and reaſon is confirmed. Reynold. Treat of Paſſ. deſire to have it confirmed by the good opinion of other men; and therefore by diſcommending of themſelves, they do but adminiſter an occaſion to others to commend them; they ſpeak the more againſt themſelves, that others may ſpeak the more for them; Its ordinarily obſerved of ſome Miniſters and others, when they come off from their publick Exerciſes, they preſently begin a diſcourſe of the meanneſs, and unworthineſs of what they have done. That it was ſcarce worth the hearing, that its nothing to what ſuch a one, and ſuch a one can do, &c. But hearing from their friends, how much they were taken with it, and how all admire it, and applaud it; to ſhewnnUſually ſuch profeſſions are but counterfeit, and that praiſe which men ſeem to neglect, or beat back at the firſt hop, they readily take at the next rebound Manton, Comment on J…n Advertiſement to the Reader. how well-pleaſed they are with this ſeeming unexpected approbation, and that their p. 93friends may the more admire, they begin to tell them, in how ſhort a time they did it, how few helps they had, and that they never read any one upon that ſubject, &c.

2 In others, but an expreſſion of that pride that they take in ſlighting ſuch things, as others do ſo much admire. There is a pride that ariſeth out of the contempt of pride, when the mind glories in this, that it hath trampled glory underfoot; and this isooforeign. M. Anto. lib. 12. the moſt abominable pride that is.

3 In others, but an excuſe to ſave themſelves from ſome imployment which they do not affect, as being either leſs advantagious, or more prejudicial to their private intereſts than ſome others is.

When Moſes was afraid to go to Pharaob, as God Commanded, hee pleaded want of Eloquence, Exod. 4.10. Some that have gone to the Univerſity with profeſſed reſolutions to enter into the Miniſtry, meeting afterwards with ſome unexpected preferment, have changed their reſolutions, and for an excuſe, pleaded their want of gifts for ſo weighty an imployment, whereas if they had miſſed their preferment, there would have been no want of gifts at all, meaner gifts then muſt have been ſufficient.

p. 944 In others it proceeds from diſcontent, that their parts and abilities are not ſo great as others.

By all this it appears how much of ſelfiſhneſs there may be in this ſeeming Self-deniall.

Certainly upon what ground, or for what end ſoever it bee, it cannot bee for the glory of God, to deny thoſe gifts which wee have received from him, when wee are called to make a profeſſion of them. Again,

For thoſe that have gifts to deny Self in reſpect of Gifts, is not

2 To lay them aſide, as uſeleſs in the diſpenſation of the myſteries of the Goſpel. It is a woful deluſion that ſome men are under, to leave off to ſtir up the gifts they have received, upon pretence of the immediate inſpiration of the Holy Ghoſt, to burn their books, and neglect their ſtudies, and to come into the Aſſembly without fore-thinking what they ſhall ſay, in confidence that the Spirit of God will dictate to them.

Self-denial is that which herein they do pretend, but the thing which they principally aime at, is the exalting of themſelves, while they would have us beleeve, that God deals more intimately and familiarly with them than with any elſe-beſides.

And that they are exalted above meaſure, p. 95through the abundance of their ſuppoſed revelations, is too too evident; while they caſt ſo much ſcorn and contempt upon the means of Gods own Inſtitution and appointment.

But their folly and madneſs, ſhall bee made manifeſt to all men. Wee know that the Spirit of God is not contrary to himſelf, and therefore will not do any thing that ſhall ecclipſe the glory of his own appointments. For thoſe then that have gifts, to deny Self in reſpect of their gifts, as it is not to deny that they have gifts, ſo it is not to deny, to make uſe of them. But

2 Affirmatively, For thoſe that have Gifts, to deny Self in reſpect of Gifts. Is,

Firſt, Not to bee proud of them.

It is commonly obſerved of thoſe that excell in Gifts, that they are many of them exceſſively proud; And there are three things wherein their pride doth chiefly diſcover it ſelf.

Their conceit of themſelves.

Their contempt of ſuch as want

Gifts: And,

Their enmity againſt others that do excell in them.

1 Their conceit of themſelves. Selflove, and Self-conceit do alwayes dwell together, and are mutual cauſes one of another. There is à ppThe ſpeech of a ſelfiſh man, Proximus egomet mi hi, I am next neighbour, or neereſt to my ſelf; thus he thinks, and thus he ſpeaks, and hence it is that he thinks beſt of himſelf and loves himſelf beſt.proximus mihi, in a Selfiſh mans breaſt, and hee can eaſily p. 96admit good thoughts of himſelf, ſtill viewing his gifts in no glaſs but ſelfliking.

This fire of Self-love, though many times it bee raked up under the aſhes of moſt wofull impotencies, and deformities, yet it cannot forbear to ſmoak forth the filthy vapours of conceitedneſs.

The Philoſopher obſerves of parents that they love their children, not becauſe they are the faireſt, but becauſe they are their own.

In like manner, many men admire their own parts and gifts, not becauſe they ſo much excell other mens, as becauſe they be their own.

Many are proud of their own blackneſs, and look upon that in themſelves as their glory, which other men look upon as their ſhame.

But where this affection meets with a more fertile ſoyl, there it ſprings, and ſpreads more than any where.

If there bee any plot in Natures garden better than other; this hemlock, will grow there, which being at any time fed upon, preſently fumes up into the brain, and intoxicates the whole head.

Hence it comes to paſs that many men not ballaſted with humility, obſerving ſomething excellent in themſelves, whereby they are advanced above others, and admired by all round about them, p. 97can ſcarcely keep themſelves upright, but are ready to be overturned by every blaſt of a fawning Paraſite.qqforeign. Auſt. in Soph. Elenc. l. 1. c. 14 Other mens weakneſſes and deformities ſerve as ſoils to ſet off the perfections of accompliſht men with greater luſtre and glory, which when they take notice of, they hardly know how to contain themſelves in an even temper of ſpirit, but are apt to think more highly of themſelves than is meet, as if the world of worthineſs had his whole globe compriſed in their breaſts. And from this over-high conceit of themſelves, becauſe of their Gifts, proceeds,

2 Their contempt of others, that want Gifts. They look downupon ſuch as a company of poor, ſilly, contemptible things, as having not for which they ſhould bee regarded.

They will by no means allow they ſhould have any reſpect given them, they hold it an abaſing of their perſons to bee in their company,rrThere is Tumor cerebrz, as well as Tumor cordis, as well a learned, as a ſtubborn pride, a pride againſt the weaknes, as againſt the perſon of our brother, a pride whereby wee will not ſtoop to the capacity and edification of him, as whereby wee will not ſtoop to a yeelding and reconciliation with him, that is the ſwelling of knowledge, & this of malice. Reynold Treat. of Paſſ. an undervaluing of their parts to condeſcend to the lowneſs of their capacities; they will not entertain conference with them, unleſs now and then to make themſelves ſport with their ignorance; they love to bee often reflecting upon ſuch men, and take great pleaſure to make them aſhamed of their weakneſſes and to ſee them bluſh or hang down the head before them.

p. 98They will not allow of the commendation of their vertues, or imitation of their graces, though they bee never ſo Religious, yet becauſe they bee plaine Country-men, or illiterate Mechanicks, they are good for nothing, and their Religion is but blinde devotion.

Thus the proud Phariſees, upon a conceit of their own knowledge and learning, contemned the common people that flocked after Chriſt and imbraced his Doctrine, as a company of blinde, ſilly, ignorant wretches, fit to bee curſed and deſtroyed.

This wee finde in that Reply of theirs to the High Prieſts Officers, who inſtead of taking Chriſt, as they had been commanded, being very much taken with Chriſt, approved of, and commended him at their return, Joh. 7.45, 46. being asked the queſtion why they had not brought him? they returned this anſwer, Never man ſpake as this man, to which the Phariſees replied, Are yee alſo deceived? Have any of the Rulers, or of the Phariſees beleeved on him? But this people that know not the Law, are curſed; as if they had ſaid, They are onelyonly ſome of the rude multitude, unskilful, and unlearned men, that underſtand not the meaning of the Scriptures, that run after him, and theſe are devoted to deſtruction; but as for the wiſe and learned, as p. 99for the Phariſees who are knowing men, & ſuch as ſhall be ſaved, they are all againſt him, not one of them beleeves on him.

Now if ſuch as the Phariſees, men of ſuch judgement and underſtanding, men ſo greatly in favour with God, doe take no notice of him, why ſhould any one look after him? As for the judgement of the multitude that follow him, it is nothing worth, hee is the rather to bee ſuſpected, becauſe ſuch as they doe think ſo well of him. This was from that proud opinion and conceit that they had of themſelves, that they thusssSemper in allos contumelioſr ſunt, quicun que ſibi plus juſto placent, & immodicum noſtri amorem ſequitur fratrum deſpectus, Calvin. in 10 c. vilified and contemned others; they thought themſelves the only knowing men, and therefore that none elſe were to bee regarded.

But it is not the ſimplicity of the Vulgar only that ſuch men deſpiſe, they know how to trample upon the learned alſo, even thoſe that have been trained up in the Schools of the Prophets, together with themſelves, and have obtained a good meaſure of Learning, ſo as to bee very uſeful and ſerviceable in the Church, yet becauſe they are not ſuch general Schollars, but it may bee very unskilful, in ſome one or other of the Arts; they make them the objects of their ſcorn, and therefore will be ſure to decry them in all companies where-ever they come.

p. 100There is one thing more wherein the pride of theſe men doth bewray it ſelf, and that is,

3 Their enmity againſt others of like gifts with themſelves.

Moraliſts ſay, that likeneſs is a cauſe of love, but experience ſometimes tells us the contrary; for where obſerve wee a greater enmity, than betwixt men alike; eminent in learning? It is ſeldome ſeen that two ſuch (eſpecially if they bee of the ſame Profeſſion) can approach the Gate of honour, without juſtling for the entry, that can hear ofttNec quenquam jam ferre poteſt, Caeſarve priorem, Pompeiuſve parem— equality without repining, or of priority without indignation. Love runs not ſo eaſily in a collateral or retrograde, as in a downright ſtream; let men be uppermoſt and they'l ſmile upon us, let them conquer, and the Conduits ſhall run with wine.

There is auuThird Epiſt. of Joh. v. 9.John 5:9 Diotrephes in many mens breaſts, aſpiring to a preheminence in every thing, as if they alone were ſo many Suns in their particular Orbs, to whom all the other Starres about them muſt be beholding for light and influence. And therefore if they can help it, there ſhall be none other near them, but ſuch as will humbly acknowledge their Primacy, ſuch as will bee content to ſee by their Spectacles, and ſayl by their Compaſs.

Of all others theſe are leaſt able to ſuffer p. 101an Ecclipſe, which if at any time it happen (as often by thewwValidiorum exortu exilia obſcurantur. interpoſition of a greater light it doth) it portends no ſmall diſturbance, and confuſion to the whole Society whereof they are members.

Wee ſee it in divers places where there are two Miniſters, how the merits of the one, procures the enmity and oppoſition of the other; if the people ſay of David, hee hath ſlaine his ten thouſands, Saul cannot bear it, butxx1 Sam. 18, 8, 9.1 Sam 18:81 Sam 18:9 eyes him from that day forward, not onlyyyEngl. Annot. ſecond Edit. carefully, and curiouſly prying into all his actions, to ſee to what end they tend, but alſo beholding, and cenſuring them with a malicious eye and aſpect; the heart no otherwiſe ſo plainly diſcovering it ſelf, as by thezzGen. 4.5, 6.Gen 4:5Gen 4:6 eye and countenance.

I ſaw Envie in that painting,

Had a wonderful looking,

For ſhe looktd but awry,

Or over-thwart all baggingly;

And ſhe had a foul viſage,

Shee might look in no viſage

Of man, or woman forth right plain,

But ſhut her one eye for diſdain,

So for envie brenned ſhee,

When ſhee might any man ſee,

p. 102That fair or worthy were, or wiſe,

Or elſe ſtood in folks priſe.

Chaucer, Romant of the Roſe, Fol. 121.

And yet for a time it may bee hee diſſembles his malice, making courteſie the outſide of miſchief, while ſecretly he attempts to work him out of the peoples affections, which if upon trial, he finde impoſſible to be effected, the delight which hee took in meditating ſo wicked a revenge, is turned into vexation, and his rage doth ſwell in his heart ſo much the more, as it is faine to bee ſuppreſſed in ſilence, and diſguiſed with humbleneſs; thus when men grow proud of their gifts, do they uſually diſcover their pride.

Three things therefore are required of all ſuch as have gifts, in full of this firſt particular of Self-denial, Not to bee proud of them.

1 Not to think too highly of themſelves, becauſe of their gifts.

2 Not to contemn others, becauſe of their want of gifts.

3 Not to hate others, becauſe they doe excell in them. We have all theſe in Rom. 12.3, 4, 5. where the Apoſtle ſpeaking to all thoſe that have gifts, and commanding them not to be proud of them, gives a three-fold reaſon of ſo neceſſary a p. 103Commandement, all which conclude againſt this threefold pride, which uſually (as we have ſeen) diſcovers it ſelf in ſuch, as are proud of their gifts. The Commandement is in the former part of the third verſe, ſet down both in the negative, [For this I ſay, through the grace given unto me, to every man that is among you, not to think more highly of himſelf than he ought to think] and in the affirmative, But ſoberly.] The reaſons of both, are in the latter part of that and in the two verſes following.

1 From the efficient Cauſe, or Author of Gifts, and that is God, according as God hath dealt, or diſtributed, foreign. What Gifts ſoever any one hath, he hath them all from God; Nemo igitur ſuperbiat ut ſuis, let no man therefore bee proud of them, as if they were his own. In as much as God gives them, it ſhews that wee have none of our own; this ſhould put us in minde of our own penury and emptineſs, which would bee an humbling conſideration.

It is a very uncomely thing for a man to boaſt of that which is not his own, for one that lives by borrowing, to glory in his great eſtate, and it is very unjuſt too; in as much as the glory which is due to his friend, by this means hee transferres upon himſelf.

By this Argument, the Apoſtle endeavours to take down the pride of the puſt p. 104up Corinthians aa1 Cor. 4.71 Cor 4:7Who maketh thee to differ from another? and what haſt thou that thou didſt not receive? now if thou didſt receive it, why doſt thou glory, as if thou didſt not receive it? Such ſtinging interrogations as theſe (would wee but expoſtulate in this manner with our own hearts) would quickly prick the bladder, and let out the wind.

2 From the proportion of Gifts **Nemo eſt in Dei famil…â, qui ralenium non acceperit public…m aut privatum. Paraens in loc.according as God hath dealt to every man the meaſure of faith; God hath not given all to one man, but ſomething to every man. There is in the Body of Chriſt that which every joynt ſupplieth, according to the effectual working in the meaſure of every part, Epheſ. 4.16. Nemoigitur alium contemnat; Let no man therefore contemn another for what he wants, but eſteeme and honour him for what he hath.

3 From the communion of Gifts, for as we have many members in one body, and all members have not the ſame office, ſo we being many, are one body in Chriſt, and everyone members one of another; ſo that the Gifts of one member are not his alone, but anothers; whatſoever one hath, that all the reſt have, in as much as that one hath it who is a part of themſelves; all have an intereſt in it, and benefit by it. Nemo igitur alio invideat, nemo alium odio habeat, **Hared firſt generates envie, and this again doth reciprocally encreaſe hatred, and both joyn in miſchief. Reynolds Treat. of Paſſ. 156Let no man therefore envie or hate another, but every one improve his p. 105talent for the good of the whole body.

In the Natural body one eye doth not hate the other, that ſees as well, or better than it ſelf, the right eye doth not wiſh the left put out, that ſo it might ſee alone; one ear doth not wiſh the other ſtopt, that ſo it might hear alone; one hand doth not wiſh the other bound up, that ſo it might work alone; nor one foot wiſh the other cut off, that ſo it might walk alone; the one doth his office the better for the other.

Again, the eye doth not hate the eare, becauſe the eare hears, which the eye doth not; nor the eare hate the eye, becauſe the eye ſees, which the eare doth not; the hand doth not hate the foot becauſe the foot walks, which the hand doth not; nor the foot the hand, becauſe the hand works, which the foot doth not; but are mutually ſerviceable one to the other, in procuring the good of the whole body, whereof they are joynt members.bbCotton Eccleſ. c. 4.4Eccl 4:4 And therefore if wee were united in brotherly love one to another, the gifts of one member would be the joy of the reſt, and the honour of one member the joy of the reſt, 1 Corint. 12.26. one finger envieth not another that weareth a Gold Ring, as taking it for an ornament of the whole hand, yea of the whole body. And thus much of this firſt particular, wherein thoſe that have Gifts are to deny Self in p. 106reſpect of Gifts. In the next place,

For thoſe that have Gifts, to deny Self in reſpect of Gifts, is,

2 Not to preſume upon them. As ſome that have Grace withoutcci. e. Some particular Gifts which they deſire. Gifts are ſometimes ready to deſpair, ſo others that have Gifts without Grace, are moſt times ready to preſume. As their gifts and perſonal endowments fill themſelves with conceit and admiration, ſo they expect they ſhould produce the like effect in others that doe obſerve them, yea that God alſo ſhould reſpect them the more for them. And theſe are of two ſorts, ſuch as preſume upon their Natural gifts, and ſuch as preſume upon their Spiritual gifts.

1 Such as preſume upon their Natural gifts; theſe look upon themſelves as curious pieces of Natures Workmanſhip, and therefore perſwade themſelves they are the objects of heavens love. They argue themſelves into a deluſion thus: God hath imprinted ſo many Characters of his Image upon my perſon, enabled my perſon with ſo many rare endowments, embrightned my underſtanding with orient beams of knowledge, by which I can finde out the moſt hidden ſecrets of Nature, recovered unto reaſon that dominion and authority, which my unruly and ſeditious paſſions had uſurped and extorted from it, beautified my body with purity of complexion, p. 107eminency of ſtature, proportion of parts; and ſhall I not hence conclude that I am greatly beloved of God? Are ſuch Silver veſſels made to diſhonour? Is there not rubbiſh enough in the world beſides to be thrown out of the City of God? Muſt the ſame fate take hold on me likewiſe? I cannot thus perſwade my ſelf. Surely theſe communicated excellencies from God himſelf are ſtrong arguments to me, of the love and good will of God towards me, more than to many thouſands that want them, ſo that I need not fear that I ſhall beacaſt-away in the end.

Thus doe many ſelf-conceited perſons delude themſelves, vainly imagining that becauſe of theſe Natural and Moral accompliſhments of theirs, they are made fit for ſociety and fellowſhip with God. O would men but ſeriouſly take notice of the concluſions that they make in their ſecret reflections upon themſelves! they would acknowledge that what they now read is true.

This is that, and all that which bears up the ſpirits of many great Schollars, and many of the Gallants and great ones, that ſit at the upper end of the world, with a vaine confidence that all is well with them at preſent, and that it ſhall be well with them hereafter.

2 Such as preſume upon Spiritual Gifts, theſe think they have more to bee p. 108confident upon than the former; for thus they plead for themſelves? We are inlightned, not onelyonly to ſee into the ſecrets of nature, but into the more hidden myſteries of the Goſpel, Wee are the guides of the blinde, the lights of them which are in darkneſs, inſtructers of the fooliſh, and teachers of babes; in our preaching, wee are ſometimes ſons of thunder, breaking the rocks, and throwing down the mountains, that are before us, ſometimes again, ſons of conſolation, raiſing up the valleys.

Thus our Saviour brings them in pleading at the laſt day, Lord, Lord, open unto us, for wee have propheſied in thy Name, and in thy Name caſt out Devils, and in thy Name done many wonderfull works, Matth. 7.22.

To the former of theſe, I would commend that ſaying of the Apoſtle, Rom. 2.11. There is no reſpect of perſons or ddforeignaccepting of faces with God.

Perſonal accompliſhments ſhine with an amiable luſtre in the eyes of men, and do as it were captivate their affections, and with a ſecret kinde of enchantment, bewitch the lovers from themſelves. It is otherwiſe with God, they work not ſo ſtrongly upon his love; hee ſees with a clearer eye than any man in the world, his eye is not terminated upon the elegancy of the outward appearance as p. 109mans is, all things are naked and anatomized in his ſight, hee can diſcern a rotten carcaſs through a gilded ſuperficies, and ſee a gaſtly ſoul through a painted body.

When Samuel was ſent to anoint David King of Iſrael, Jeſſe made his ſons to paſs before him, that hee might ſingle out from amongſt them one for the Crown; and when Eliab came before him, hee lookt upon him, hee was taken with the comelineſs of his perſon, and the height of his ſtature. and ſaid ſurely, The Lords Anointed is before me.

What ground had Samuel thus to conclude? No other but becauſe of the beauty of his countenance, this gave him a fitneſs for the Crown in Samuels eye. But God reproves him for it, and ſaid, Look not upon his countenance or on the height of his ſtature, becauſe I have refuſed him; for the Lord ſeeth not as man ſeeth, for man looketh on the outward appearance, but the Lord looketh on the heart, 1 Sam. 16.7. It is not the grace of beauty, but the beauty of grace that affects God. All other excellencies ſuit very well with ſenſe, but to a ſpiritual eye they repreſent no lovelineſs at all.

Suppoſe a man to be the Eſſay of Nature, to whom every creature ſhould contribute part of its perfection, who hath the largeſt portion of intellectuals, quickneſs p. 110of apprehenſion, firmneſs of memory, ſolidity of judgement, eloquence, courage, wiſdome, and policy. &c. yet if hee had not grace, one thing were ſtill wanting, and that the better part too, all elſe would bee but ſplendidum nihil, a glorious vanity. God looks at the heart, and hee looks at grace in the heart. What ever the Cabinet bee, God reſpects the Pearl that is in it moſt of all. God reſpects the heart as it hath a new draught of his own image upon it, if this be wanting, though all other natural perfections be preſent, yet there is no beauty which God reſpects.

God did not regard Abſolom for his beauty, nor Achitophel for his wiſdome, nor Dives for his honourable deſcent. Theſe were vile perſons in Gods account. And therefore you that are under this deluſion, I beſeech you conſider ſeriouſly of theſe things, and bethink your ſelves of the duty of Self-denial. Be content to lay your honour, and glory in the duſt; Do not fancy your ſelves the onelyonly excellent upon earth, till you be Saints; Do not glory in the portion you have received from nature, unleſs you bee inriched with Grace. God will not reſpect you for any of theſe things, if you have no better; it may be he may uſe you in ſome particular ſervice, and reward you with ſome temporal p. 111reward, and afterwards reject you, to be ſure, while thus, hee will never give you the Kingdome of Heaven.

When God comes to pick and chooſe for the Kingdome of Heaven, Not many wiſe not many mighty, not many noble men are called: Where is the wiſe? Where is the Scribe? where is the diſputer of this world? ſaith the Apoſtle, 1 Cor. 1.20. Are not moſt of them this day without God inthe world? Are not multitudes of them in Hell already? As for thoſe that preſume upon their ſpiritual gifts, I would wiſh them ſeriouſly to conſider of that anſwer, that ſuch at the laſt day ſhall have from the Lord, Matth. 7.23. Then will I profeſs unto them, I never knew you, depart from me yee that work iniquity. Men of ſuch excellent gifts as have been bleſſed to the conviction, and converſion of many a ſoul, will bee loath to ſuſpect themſelves; But it will bee moſt dreadfull damnation, after ſo many excellent Sermons preached and printed, ſo many powerfully moving, heart-breaking, and heart-melting prayers and tears, &c. for any one to be damned.

I ſhall adde no more, but paſs on to the next particular; for thoſe that have gifts, to deny Self in reſpect of Gifts, is,

3 Not to abuſe them in the uſe of them.

p. 112Great is the abuſe of Gifts, and Self is as much ſeen in it as in any thing whatſoever. As,

1 When men exerciſe them about high things, that are above, either their own, or other mens apprehenſions, whoſe information and inſtruction, they are more eſpecially bound to take care of:

1 Their own apprehenſions, when they will be medling with things, which either they do not underſtand, or which cannot be underſtood.

1 Which they do not underſtand, when they will take upon them to determine in matters whereof they have no certain knowledge, nor any wel-grounded experience. It is obſerved of many (in ſome particulars, excellently well skill'd) that they affect nothing more, than to bee undertaking, where they have leaſt ability to perform as they ought. And this is from,

1 An eager deſire of glory, and that,

1 In being equall to others, who in ſome particulars do excel them; They are impatient of coming ſhort in any thing, thinking it a reflection upon their own worth, that another ſhould do better than themſelves, and therefore they preſently begin to imitate, ſtriving to do the like (though contrary to their own genius) and ſo mar all.

2 In excelling others, who in all particulars p. 113are even with them. They cannot indure that others ſhould ſtand upon the ſame levell with themſelves, and therefore are ever climbing up to the higher ground, till at length they tumble down lower than before.

2 Self-confidence, and an over-high opinion and conceit of their own abilities, whereby they fondly imagine they can do any thing as well, or better than others; they think nothing is too hard for them, but that they ſhall either finde a way, or make one to their deſired glory. As ſome deſpairing of their own ſufficiency, ſhun thoſe imployments wherein had they confidence anſwerable to their abilities, they might do worthily, ſo others preſuming upon it, make many fruitleſs adventures, to the diſcredit of themſelves, and detriment of others.

Other things might bee mentioned to ſhew how much of Self there is in this Abuſe, but they are all, or moſt of them reducible unto theſe two Generals, which indeed are the principal cauſes of the other Abuſe alſo, which is, when they will bee medling with things,

2 Which cannot bee underſtood, when they will bee aſpiring, and reaching after the knowledge of things not revealed, when they will bee trying to unlock and open thoſe ſecret and reſerved mysteries, p. 114which the counſel of God hath wiſely ſhut up, and hid from their eyes.

Some imploy all their ſtudies to finde out the principles of Mettals and to conjoyn them otherwiſe than before they have been, that from thence may reſult a Catholick Medicine for the perfecting of imperfect Mettals, and for reſtoring of ſick and decayed bodies of what ſort ſoever; and theſe are they that ſtile themſelves Students in the moſt Divine myſteries of Hermetick learning.

Some ſet themſelves on work to foreknow, and fore-tell future events, as South-ſayers, Aſtrologers, and divers Enthuſiaſts.

Some caſt it up juſt how long it ſhall be to the day of Judgement. Others how many Centuries it ſhall laſt.

Some beat their brains to finde out what God was doing before hee made the world: Others to know whether there bee not more worlds than one, whether the ſtars bee not peopled and inhabited in like manner as the earth is.

Some try experiments for finding out the firſt common matter of all things: Others that they may ſee the naked eſſence of any thing.

Some inquire into the eſtate of Spirits, and they tell us that ſome of them are mortal, alſo how many years they p. 115live: Others into the Hierarchy of Angels, and they tell us of their ſeveral offices and imployments, their ſeveral orders, and the number of them.

Some inquire where heaven is to bee after the day of Judgement, and tell us that Chriſt ſhall reign upon the earth, and all the Saints with him for ever: Others dig deep to finde out the place of the damned, and they tell us, that at the center of the earth is the fire of hell, and that it is kindled by the Primum Mobile, and influences of the Stars.

I might quickly fill up many pages, ſhould I proceed to ſet down but one half of the many groſs fopperies, and monſtrous conceptions, that have been Midwifed into the world by theſe, and ſuch like bold and preſumptuous inquiries of fanatick Chymists, and Theoſophists; But theſe few may ſerve as a ſufficient Induction for the diſcovery of the Abuſe wee now ſpeak of, the cauſes whereof (to ſhew how much of Self there is in it) are

1 A prurient deſire and hankering after knowledge.eeSee Culverwels Treatiſe of the light of Nature cap. 13. And Baxter on the Arrogancy of Reaſon againſt Divine Revelations. Men long for the fruit of the forbidden Tree, and would fain bee plucking ſome Apples from it; they cannot indure that any thing ſhould bee concealed from them, they would have an open and unlimited proſpect of the p. 116whole compaſs, and extent of being: They would know all that is knowable, and ſo would bee as Gods in point of knowledge, which was that which overthrew our firſt Parents.

2 An eager deſire of glory, and of having the pre-eminence in all things. They would be thought to be the Nonſuch in the world, both for Philoſophy and Divinity, and thereforeffSee Reynolds Treat. of Paſſ. 490. and Obſervations upon Anthropoſophia Theomagica. Sect. 1. diſdaining the common road wherein others have gone before them, they chuſe to walk in wayes of their own making, ſtudying, if it bee poſſible, to finde out ſome new concerning Truths, never before diſcovered.

3 A proud conceit of themſelves, as if they had an All-comprehending wiſdome, and were able to ſee through the nature and reaſon of all things, yeaggThere bee thoſe which f…e out the depth of the higheſt ſecrets of God, nothing is unknown unto them, neither in heaven, nor hell, &c. D… Eſpaigne, e Popular Errors Sect. 2. chap. 7 to fathome the bottomleſs depths of the counſels of God. This the Apoſtle notes as the main cauſe of mens intruding themſelves into things which they have not ſeen, that they are vainly puft up by their fleſhly minde, Col. 2.18. that is, by the conceitedhhMentem carnis vocat humani ingenii pe ſpicaciam quantacunque eit. Calv. in loc. perſpicacity of their fleſhly underſtandings. From hence it is that they do ſo Magiſterially give ſentence upon every thing, nothing muſt bee true or falſe, but according as they do apprehend: Though it bee the moſt unqueſtionable truth, atteſted to, and ſealed by him that is Truth it ſelf, and cannot p. 117lye, yet if they do not underſtandiiSee the forementioned Treatiſe of Mr. Baxter of the Arrogancy of Reaſon, &c. the quiddity or nature of the thing, if they cannot finde out the cauſes, the end, and uſe of it; if they cannot ſee a poſſibility of accompliſhing the matter by natural means; there is then no truth in it, it is but a eunningly deviſed fable, and they will not beleeve it. On the contrary, though it bee the moſt prodigious lye, yet if they fancy it to bee a truthkkSibi arrogant authouitatem de omnibus judicandi, ſuam cenſuram, ſuum judicium pro oraculis haberi ab omnibus, volunt. Calv. in loc. ſupradict. it muſt paſs for an Oracle, they confidently obtrude it upon the world, and challenge all mens belief of it.

Thus wee ſee how much of Self there is in it, when men exerciſe their gifts about high things, that are above their own apprehenſions. The next particular is, when they exerciſe them about high things that are above,

2 Other mens apprehenſions, whoſe information and inſtruction, they are more eſpecially bound to take care of. This is the uſual fault of many great Scholars that are Preachers, that though they do not ſtudy ſuch things as are above their own capacities, yet they preach ſuch things as are above the capacities of the greateſt part of their hearers. In popular Aſſemblies ſome fall upon thoſe knotty diſputes and controverſies, which at leaſt as they handle them) were much fitter for the Schools, than the Pulpit. Others do ſo cloud and obſcure their Sermons p. 118with ſuch variety of reading, and ancient hiſtory, ſuch ſubtile ſpeculations of Metaphyſicks, ſuch a multitude of abſtruſe and difficult termes of Art, uncouth alluſions, and hidden method, that the common people can make nothing of what they ſay, nor reap any benefit by it, verily there is much of Self in ſuch kinde of preaching, for as much as it proceeds from

1 Pride and haughtineſs of ſpirit. They think it Self-denial enough that men of ſuch parts, and learning, and degrees, as themſelves, will condeſcend to preach to any, they need not condeſcend lower in preaching to every ones capacity. They lay aſide much of that honour which their Wiſdomes might otherwiſe have, in that they will daign to preach, ſhall they lay aſide their learning too? Beſides, is it fit the chief Maſter of the School ſhould teach the Pettits? Let an Uſher be provided for them, for their parts they will take no pains about them. Thus they leave the ignorant, and unlearned to ſhift for knowledge as well as they can; if they can pick any thing now and then out of their learned diſcourſes, it is well for them, for otherwiſe they ſhall never be taught by them.

2 Deſire of credit and applauſe. They preach in this manner.

1 That the learned may commend them; They would have it known that p. 119they are learned, and that they would have the praiſe of their learning. They would have it taken notice of what proficiency they have made in their ſtudies, what languages they have learned, what Authors they have read and digeſted, what controverſies they are able to determine, and therefore they deſirellAmbitio ſcenam defider…t. a learned Auditory, ſuch as may bee able to take notice of their learning, and give them the glory of it. If providence ſo order it that their lot falls amongſt an ignorant people, it is not long before they grow weary, and they deſire a more knowing people, not a people more knowing of Chriſt, and his Doctrine, but more able to know them, and their ability in preaching.

2 That the ignorant and unlearned may admire them. So as they may bee admired, they care not that they bee not underſtood; and indeed they would not be underſtood, that they might be admired, ſeeing the vulgar ſort take them for the ableſt Preachers, who tell them of ſuch things as they are leaſt able to apprehend.

Thus I have ſhewn how much of Self there is in it, when men exerciſe their gifts about high things, that are above either their own, or other mens apprehenſions, whoſe information and inſtruction, they are more eſpecially bound to take care of. There is another Abuſe p. 120of Gifts, wherein Self acts in like manner, and that is,

2 When men exerciſe them about low things, that are beneath the dignity of their own, and other mens underſtandings, to bee much converſant in them. When they do magno conatunugas agere, take a great deal of pains aboutmmTelas quaſdam doctrinae pariunt tenuitate fili operiſque admirabiles ſed quoad uſum frivolas & inanes. Bacon. trifles, and impertinent curioſities, ſuch things as are of no great uſe, or any conſiderable advantage, either for the bettering of themſelves, or benefiting of others. To ſay nothing of Playes and Romances, and the many voluminous Comments upon ſome trivial Pamphlet of an old Heathen writer, the bluſhes of many great Wits, to have been ſo laboriouſly idle, in the compiling of them, it is lamentable to conſider, what more childiſh toyes a great many Preachers imploy themſelves about.

Some come up into the Pulpit with meernnFuit quondam tempus illud, quo inſtar graviſsimae ma…ronae, ſucra in publicum procedebat eloquentia: Nunc autem pudet d…cere, ſed piget tacere; hac, ut levis meretricula ſe lenociniis & fucis inſinuat. Cauſſin. de form. ſac. Eloq. l. 15. So is that honey flowing matron Eloquence apparrelled, or rather diſguiſed in a Courteſan-like painted affectation. Sir Phil. Syd. Def. of Poetry. vapours, and flaſhes of words ſtrong lines, but ſlender matter, ſomething to tickle the ear, but little or nothing to pierce the heart.

p. 121Some general precepts of morality they deliver unto their hearers, but they do it ſo conceitedly, with ſuchooAlazonomaſtix's obſervat. on Anima magia abſcondita, p. 144. chiming and clinching of words, Antithetal Librations, and ſymphorical rappings, that to ſober men they ſeem rather like ſome idle boyes playing with knick-knacks to pleaſe their own ears and fancies, than grave Divines, ſpeaking wholeſome words, and giving weighty counſel of life, and manners; ſo that the beſt they do, is but to make the moſt ſolemn things ridiculous by their Apiſh handling of them: But they are well ſatisfied, (it being the principal thing they look for) to bee applauded and cried up by the vulgarpp2^d Laſh of Alazonomaſtix 207. Men of itching ears, that catch more after an elegancy than after a promiſe, and are better pleaſed with a Criticiſme, than with a practical Truth. Culverwels Schiſme, p. 18. that are more taken with ſmooth non-ſenſe, or ſuperficial flouriſhes, than with the deepeſt knowledge in a careleſs dreſs. This is a great Abuſe; but there is one more, which is worſe, and indeed the worſt that is, viz.

3 When men exerciſe them about evill things that are againſt their own and other mens ſpiritual good. I will but inſtance in the wicked and ungodly opinions that are ſo rife in theſe dayes, which, many men of great parts (for p. 122the Devil hath alwayes hadqqCarried about with every wind of doctrine by the ſleight of men, and cunning craftineſs whereby they lye in wait to deceive, Eph. 4.14. It ſeems theſe Seducers are men of parts [the Apoſtle deſcribes them in the ſame words as the old Serpent is deſcribed by whoſe ſubtilty wee exchanged Paradice for bryars and thiſtles] Veterators, beaten fellows, men exerciſed and skilful to deceive, Artiſts and Craftsmaſters in ſleight and ſubtilty, and ſtratagems of Deteit. Vines in loc. Serm. before the Lord Mayor and Alder. of Lond.Eph 4:14 ſuch Factors) do make it the chief of their ſtudies to ſpread and maintain, in which, as there is the greateſt Abuſe of Gifts, as all men (not abuſed into a more favourable conceit by them) will readily acknowledge, ſo (as the Scripture doth abundantly teſtifie) there is the groſſeſt ſelf-ſeeking. Indeed many times ſuch as are the Broachers of falſe doctrines, are the greateſt pretenders to mortification and Self-denial; but the Scripture hath marked them forth for the moſt wretched generation of Self-ſeekers of any in the world.

Of ſome it tells us that they ſpeak perverſe things, to draw Diſciples after them, Act. 20.30.

Of others, that they ſerve not the Lord, but their own bellies, Rom. 16.18.

Of others, that through covetouſneſs, they make rrThey do moſt of all aim at them who are good prize, they care not much for a ſheep, that hath not a good fleece. Vines ibid.merchandiſe of their followers, 2 Pet. 2.3. and

p. 123Of others, that they walk after the fleſh in the ssFor particular Inſtances. See Parreſiaſtes his Diſcourſe of Enthuſiaſme.luſt of nucleanneſs, verſ. 10. Having eyes, full of adultery, verſ. 14. and that they allure through the luſts of the fleſh, through much wantounneſs, thoſe that were clean eſcaped from them, that live in errour, v. 18.

And thus much may ſerve in brief for a diſcovery of the ſeveral Abuſes of Gifts, and of that of Self that is in them; by which wee ſee what is required of all ſuch as have Gifts in full of this third particular of Self-denial, Not to abuſe them in the uſe of them. Namely,

1 Not to exerciſe them about high things that are above them. Every one hath his proper Gift, and there are objects and imployments proper unto every Gift, to which in the exerciſe of it, it muſt bee confined. The eye cannot judge of ſounds, nor the ear determine of colours. They muſt needs ſpoyl what they take in hand, that will enterprize things beyond their skill. They that are unlearned (ſaith Peter) preſuming to interpret the Scriptures)tt2 Pet. 3.16.2 Pet 3:16 do wreſt them to their own deſtruction; And Paul tells us they are butuu1 Tit. 10. compared with 1 Tim. 1.6, 7.1 Tim 1:61 Tim 1:7 vain talkers and deceivers, that take upon them to bee Teachers when they underſtand neither what they ſay, nor whereof they affirm It is a very prepoſterous courſe that ſuch men take in the exerciſe of their Gifts, p. 122duplicate page p. 123duplicate page p. 124for whereas they ſhould exerciſe to know, they exerciſe as having known, and ſo is their brain delivered of much matter that was never begotten by knowledge. But where there is a liquorſome defire of vain-glory, and an over weening opinion of ones own ability to ſecond it, there a man will adventure upon any thing, thinking long till hee bee doing, though when it comes to the trial, hee can do nothing to the purpoſe. Here then it would bee good to conſider wherein ones glory lyes. Wee are apt to think wee have no glory, if wee have not as much, or the ſame that another hath, which is a very great miſtake.**1 Cor. 15.41.1 Cor 15:41 There is one glory of the Sun, and another of the Moon, and another glory of the Stars. The leaſt Star hath a brightneſs, though not the brightneſs of a Sun, and that is its glory. Its the glory of the eye that it ſees, and the glory of the ear that it hears, it is no diſparagement to the one that it hears not, nor to the other that it doth not ſee. So it is here. It is glory enough that wee have ſome Gift or other (though in a leſſer meaſure) whereby wee are made ſerviceable in the places that God hath ſet us in. It is glory enough for a private Chriſtian that hee can repeat a Sermon, and inſtruct his family, and no diſcredit to him at all that hee cannot preach.

p. 125But it is foul ſhame, for any one to deſire glory in things above hisxxTurpe eſt, quod ne queas, capiti committere pondus: Et preſſum inflexo mox dare terga genu. Proper. See Luk. 14.28.Luke 14:28 ſtrength and meaſure, and make ſhew of that which is not really in him. Let every one therefore, learn that needfull leſſon of the Apoſtles, Not to think of himſelf more highly than hee ought to thinke, but to think ſoberly, according as God hath dealt to every man the meaſure of faith, Rom. 12.3. When David could ſay, Lord, my heart is not haughty, nor mine eyes lofty, then hee could alſo truly adde, Neither do I exerciſe my ſelf in great matters, or in things too high for mee, Pſal. 131. verſ. 1.

2 Not aboutyyQuam multarum contentionum & abſurdarum quaeſtionum autores fuerint Scholaſtici, dum temere in Dei adyta & abdita penetrare voluerunt, eorum ſcripta ſatis teſtantur. Sed hoc etiam deplorandum eſt maxime, quod poſt facem verbi Divini nostro tempore rurſus accenſam, nauſeent multis ad ſimplicitatem verbi Dei, & iterum in Eccleſiam invehunt ſpinoſ as quaeſtiones, ſuiſque rationibus res Divinas ſubjici volunt. Quibus non ſatis eſt ex verbo Dei noſſe, foreign, niſi etiam ex ingenio ſuo foreign determinent, qua ſi humana me… complecti poſsit rationes omnes divinae ſapientiae. Quod malum quas turbas hoc tempore dederit, non est opus multis explicare, res ipſa nimis loquitur. Rivet. in Exod. cap. 19. Tom. 1.1023. Read Mr. Baxters Treat. of the Arrogancy of reaſon againſt Divinity. There is gold enough in the world, and all neceſſaries elſe for outward happineſs, but the generations of men make themſelves miſerable by neglecting the inward. This is palpably true; and it would aſtoniſh a man to ſee how they run madding after the noyſe of every pompous difficulty, and how ſtupid and ſottiſh they are to thoſe things which God hath more univerſally put in their power, and which would (if they made uſe of them) redound to their more general, and effectual good. 2^d Laſh of Alazonomaſtix Obſervat. 28. Again, What is the reaſon that the world is ſuch a ſtage of miſery to the ſons of men? Is it not from hence? That that which ſhould bee their great guidance, their Religion, and higheſt Lights of their mindes, is but heat, and ſquabbling about ſubtile uncertain points, and footiſh affectation of high myſteries, while the uncontroverted ſober truths of Vertue and Piety are neglected, and the ſimplicity of the life of God deſpiſed, as a moſt contemptible thing. ibid. his Oration to the men of Epheſus. Sect. 11.282. To ſoar after inſcrutable ſecrets, to unlock and break open the Cloſet of Nature, and to meaſure by our ſhallow apprehenſions, the deep, and impenetrable Counſels of Heaven, which wee ſhould with an holy, fearful, and aſtoniſhed ignorance, onelyonly adore, is too bold, and arrogant Sacriledge, and hath much of that pride in it, by which the Angels fell: For ero ſimilis Altiſſimo, I will bee like to the moſt High, was (as is beleeved) the Devils firſt ſin, Eritis tanquam D…i, Yee ſhall bee like unto God, was I am ſure his firſt Temptation, juſtly puniſhed, both in the Author, and Obeyer with Darkneſs; in the one, with the darkneſs of Tophet; in the other, with the darkneſs of Error. Dr. Reynolds Treat. of Paſſ. 499.Exod 19 hidden things that are denied them. Secreta Doo, The ſecret things p. 126(ſaith Moſes) belong unto the Lord our God; but thoſe things which are revealed, belong unto us, and to our children for ever, that wee may do all the words of this Law, Deut. 29.29.

p. 1273 Not above thezzAs in a School there are divers forms, and commonly the moſt Schollars are in the lower; ſo is it in the Church of God, there are Abcdaries, babes that are to bee taught foreign their letters, Heb. 5.13. the firſt elements of the Oracles of God, and to bee fed with the ſpoon, or as the Apoſtle calls it, Milk. Hee did not think himſelf too high to feed with Milk, 1 Cor. 3.2. Therefore let no Miniſter bee hee never ſo learned, ſcorn to bee an Ʋſher under Chriſt, to teach his Petties their a, b, c. If the people had not pleaded their rotten Charters of Age and Marriage againſt Catechiſme, and the Miniſter had not thought himſelf too good to teach them their Letters and firſt elements, wee had not ſeen ſo many children carried about with windes of Doctrine. Pride (I fear) hath made both aſhamed of the duty, the one to teach, the other to bee taught, and I would that both were now humble enough to acknowledge the fruit of that neglect. Vines, The Impoſtures of Seducing Teachers, &c. p. 7.Heb 5:131 Cor 3:2 capacities of their hearers. In the Church (ſaith Paul) I had rather ſpeak five words with my underſtanding, that by my voice I might teach others alſo, than ten thouſand words in an unknown (though learned) tongue, 1 Cor. 14.19. Our Saviour is ſaid to have taught the people as they were able, Mark. 4 33. not as hee was able to preach, but as they were able to conceive him.

4 Not aboutaaTurpe eſt difficiles habere nugas, & durus labor eſt ineptiarum, Martial. Neither Chriſtianity, nor common prudence would have us magno conatu nugas, break our arm by throwing ſuch light feathers with our whole might, Dr. Tuckny Form of Sound words. Eo magis utique indignor; aliquos ex hoc tempore, quod ſufficere nec ad neceſſaria quidem poteſt, etiamſi cuſtoditum diligentiſsime fuerit, in ſupervacua majorem partem erogare. Non vace ad iſtas ineptias, ingens negotium in manibus eſt, Seneca Ep. 49. I ſhould be ſeech them that are in the office of Teachers, that they would take heed to themſelves, and to the doctrine, 1 Tim 4.16. and that they would teach milke, or meat, and not wind, and not lead on people firſt into Criticiſmes, before they have laid in them the plain Grammar rule of ſound and whole ſome words, that they may be Proſelites to Jeſus Chriſt, not to an Opinion. Vines Impoſtures of Seducing Teachers, p. 12.1 Tim 4:16 trifles, and things of no moment.

p. 1285 Not in a way of oppoſition to the Truth: This is a way wherein many do ſeek themſelves, but it is the direct way to their ownbbTheir deſtruction is exemplified and paralleld in three terrible examples, the caſting down of the Angels that fell, the deſtruction of the old world, the overthrow of Sodome and Gomorrha: It may make the ears of all Hereſie-maſters, and their followers to tingle, when they hear that the three great and famous Monuments of Gods ſore wrath executed by his own immediate hand, are brought in as examples of his vengeance againſt that wickedneſs which above all other pretends exemption and liberty from the ſtroak of men. Vines Serm. before the H. of Com. it the Faſt for the growth of Errors. deſtruction, as the Apoſtle hath fore-told, 2 Pet. 2.1. But there were falſe Prophets alſo among the people, even as there ſhall bee falſe Teachers among you, p. 129who privily ſhall bring in damnable hereſies, even denying the Lord that bought them, and bring upon themſelves ſwift deſtruction. God hath given gifts for edification, Eph. 4.12. and not for deſtruction, ſave onelyonly of the Kingdome of Sin and Sathan, 2 Cor. 10.4.5. Now when men will imploy their Gifts quite contrary to the ends for which they are given, in building up what God would have pulled down, and in pulling down what hee would have built up, it is but juſt that they themſelves ſhould likewiſe periſh in the ruines of it.

I have now done with this ſecond Subſection Of denying Self in reſpect of Common Gifts; In the reſt that follow, I ſhall bee more brief.