A Treatise of Self-Denial, Chapter 2 · Section 3 · Subsection 4

A Treatise of Self-Denial · Chapter 2 · Section 3 · Subsection 4

p. 167SVBSECT. IV. Of denying Self in reſpect ofaaforeign, the things that are in the world, 1 Joh. 2.15. foreign, the things of the world, 1 Cor. 7.33. foreign, the things that are upon the earth, Col. 3.2. foreign, earthly things, Phil. 3.19. foreign, the things of the fleſh, Rom. 8.5. foreign, carnal things, 1 Cor. 9.11. foreign, the things that pertaine to this life, 1 Cor. 6.3. foreign, things preſent, Rom. 8.38. &c. 1 Cor. 3.22. foreign, things that are ſeen, 2 Cor. 4.18. foreign, temporal things, ibid.1 John 2:151 Cor 7:33Col 3:2Phil 3:19Rom 8:51 Cor 9:111 Cor 6:3Rom 8:381 Cor 3:222 Cor 4:18 worldly Enjoyments.

THere is much by way of Self-denial alſo required in reſpect of worldly enjoyments, all which may bee reduced unto theſe three heads, Pleaſures, Profits, and Honours, according to that of the Apoſtle, 1 Joh. 2.16. All that is in the world, the luſt of the fleſh, the luſt of the eyes, and the pride of life.

For the right underſtanding of the Duty, as it is to be practiſed in reference unto theſe things, I ſhall ſpeak to it (as before, in reference to the former particulars) both Negatively, and Affirmatively.

1 Negatively, It is not meant that we may not make uſe of Creature-comforts, but only in caſe of neceſſity; God gives us not only for neceſſity, but delight alſo. There was no neceſſity that there ſhould p. 168be Wine at that Marriage Feaſt in Cana of Galilee, Joh. 2.1. yet for the greater pleaſure and delight of thoſe that were bidden, and to ſhew that a more liberal uſe of the Creatures at ſuch a time was not unlawful, our Saviour turned abundance of water into Wine, and that the richeſt Wine too. God gives to all men liberally, and upbraideth not, but eſpecially to Beleevers; he envies them not the uſe of Creatures, having beſtowed himſelf upon them. A Beleever hath the beſt right of any unto the Creatures, and hee may more warrantably take comfort in them than any other can; All things are yours, (ſaith the Apoſtle to the beleeving Corinthians) things preſent, as well as things to come, 1 Cor. 3.23. It hath been an occaſion of much inward trouble and diſquietneſſe to many (eſpecially young Converts) that apprehending ſo much of their owne vileneſſe and unworthineſſe, by reaſon of their ſinfulneſſe, and being ignorant of their Chriſtian liberty, they have thought they might not lawfully make uſe of thoſe outward comforts and refreſhments which God hath given to ſweeten their way to Heaven; but certainly, the due circumſtances being obſerved, we may withbbThe care of the outward man bindes conſcience, ſo farre as that wee ſhould neglect nothing which may help us in a cheerful ſerving of God in our places, and tend to the due honour of our bodies, which are the Temples of the Holy Ghoſt, and companions with our ſouls in all performances. Doctor Sibbes Soules conflict, c. 13. Sect. 13. Our fleſh is to bee ſubdued to reaſon, not to infirmities, that it may be a Servant to the Soul, but not a burden. Rein. treat. of Paſſ. 164. better p. 169leave make uſe of them than refuſe them. There is no vertue in bodily abſtinence conſidered in it ſelf, nor is it any otherwiſe profitable than as it ſerves to keep the body in ſubjection to the government of the ſoul; ſometimes indeed God calls to extraordinary humiliation, and then we muſt faſt, wee muſt afflict our bodies as well as our ſouls; and yet even then, if by reaſon of weakneſſe wee ſhould not bee able to hold out in the duty, a moderate refreſhment by eating and drinking is permitted to us.

1 But to faſt atccJejunandum quidem eſt neceſſitate corporis caſtigandi ne ſuperbiat contra ſpiritum, ſed non ſecundum regulam & praeſcriptum. Pomeranus, ſet times, as if our faſting were more acceptable to God at ſuch times than at other, to abſtaine from ſome meats as if they might not lawfully be eaten; or to afflict the body, as if the whole of mortification did conſiſt in that; this is Superſtition, and though it ſhould be taught or enjoyned us, under never ſo much ſhew of Devotion and Self-denial, we may not ſubmit to it. Wherefore if yee be dead with Christ from the rudiments of the world (ſaith the Apoſtle to the Coloſſians) why as though living in the world are yee ſubject unto Ordinances, ( touch not, taſte not, handle not, which all are to periſh with the uſing) after the Commandements and Doctrines of men? which things have indeed a ſhew of wiſdome in Will-worſhip and humility, and neglecting of the body (or puniſhing, or not ſparing p. 170the body) not in any honour ddHoc eſt pro modo neceſſitatis quantum carniſitis eſt pro ſuſtentatione & conſervatione corporis. Marlorat.to the ſatiſfying of the fleſh, Col. 2.20, 21, 22, 23, 24. Some place ſo much of their religion in theſe, and ſuch like forbearances, that they are ready to condemne all others of Libertiniſme and Prophaneneſſe, that make not like conſcience of them that they themſelves doe. Our Saviour came eating and drinking, and they ſaid, foreign, &c. Behold a man gluttonous, and a wine-bibber, a friend of Publicans and Sinners, Matth. 11.19. It is hard eſcaping a Cenſure when blinde Zeal is to be Judge. Men cannot endure that others ſhould make bold, where they themſelves, out of a ſuperſtitious conceit, dare not ſo much as meddle.

The greateſt conteſts amongſt Profeſſors, many of them doe ariſe from hence, that they will not allow one another their juſt liberty in things indifferent, but making more ſins than God hath made, condemn one another at their owne will and pleaſure, without any warrant from the Word at all, what is this but to uſurpe the place and authority of God; There is one Law-giver that is able to ſave, and to deſtroy; who art thou that judgeſt another? Jam. 4.12. It is not for us to make either ſins or duties. To condemne men for that which the Law of God doth not condemn, is to judge the Law it ſelf, Jam. 4.11. and conſequently to condemn God, as if p. 171hee had not made it ſtrict enough.

We ſhould conſider, that the Kingdome of God is not meat and drink, but righteouſneſſe, and peace, and joy in the holy Ghoſt, Rom. 14.17. what liberty ſoever any one takes, ſo it bee not inconſiſtent with theſe, it is no other liberty than God allows.

2 It is not meant, that wee ſhould leave our particular Callings, andeeThere is no oppoſition between theſe things, ſo as it ſhould bee neceſſary for all that deſire to ſerve God, and ſeek his Kingdome, to give over their worldly callings, neither is this the way to perfection, as Papiſts have dreamed. No man hath warrant to ſpend his whole time in private Devotion, upon pretence that he will forſake the World. Mr. Hilderſham, Lect. 50. on Joh. 4. p. 214.John 4 quite give over our worldly buſineſſe — Let every man (ſaith the Apoſtle to the Corinthians) abide in the ſame calling wherein hee was called, 1 Corinth. 7.20. and in the twenty fourth verſe, Brethren (ſaith hee) let every man wherein hee is called, therein abide with God. Hee cenſures it as diſorderly walking in ſome of the Church of the Theſſalonians, that they did not work at all, but were buſie-bodies; now them that are ſuch (ſaith hee) wee command, and exhort by our Lord Jeſus Chriſt, that with quietneſſe they work and eat their owne bread, 2 Theſſ. 3.11. Wee are to be diligent in our Callings, that ſo wee may live of our ſelves, and not bee chargeable unto others through our owne neglect.

p. 172Many get into Churches, and then preſuming that they ſhall bee maintained, they learne to bee idle, wandring about from houſe to houſe; and not only idle, but tatlers alſo, and buſie-bodies, ſpeaking things which they ought not, 1 Tim. 5.13. but he that hath commanded relief in caſe of neceſſity, hath forbidden it in caſe of idleneſſe and ſloathfulneſſe, ſo that if any will not work, neither muſt they eate, 2 Theſſ. 3.10. If we have Families, wee muſt endeavour alſo to provide for them; If any provide not for his owne, ffAt hodie ſumma habetur pietas, ſi quis domi relictis liberis & uxore, out etiam grandaevis parentibus, vel Jeroſoly mamadeat vel in Monaſterium abdat ſeſe ſib Victurus, out fortaſſis etiam ventri. Vide quo impudentiae ventum ſit in Eccleſia Chriſti. Nec impari prorſus dementia deſipiunt hodie & Catabaptiſta. Relictis enim uxoribus, liberis, & familiis, &c. tanquam attoniti & fanatici homines circumcurſitant, at que ita ſe pomoe ia regni Chriſti propagaturos dejerant: quum interim & rem familiarem concoquant ſubvertam que totam & Eccleſiam Christi miris modis obiurbent. Bullinger in loc.and specially for thoſe of his owne houſe, hee is worſe than an infidel; inſtead of denying himſelf, hee hath denied the faith, 1 Tim. 5.8. But it is not enough that wee provide for our owne, wee muſt labour in our Callings, that wee may have to give to others that are in need. Let him that ſtole ſteal no more, but rather let him labour, working with his hands the thing which is good, that hee may have to give to him that needeth, Epheſ. 4.28. it may be wee have none of our owne p. 173to provide for, howſoever, The poor wee have alwaies with us, Matth. 26.11. and therefore wee muſt follow our Callings, that wee may bee able to provide for them, Prov. 31.19, 20. but this is not all. Suppoſe a man have enough for himſelf, his owne, and others that need, hee muſt nevertheleſſe have a Calling, and follow it diligently; every man will bee doing, therefore hee muſt have a Calling to bee buſied in.

God ſet Adam to dreſſe the Garden, and to keep it in the ſtate of Innocency, Gen. 2.15. notwithſtanding the dignity of his condition, the variety and plenty of proviſion that hee had without any coſt or paines of his owne, hee was not to live idlely, but to exerciſe himſelf in the work of aggEngl. Annot in loc. Gardiner,hhGreenhil, Lect. on Ezek. c. 16.49. p. 288Ezek 16:49 hee was to worke though not for a living. It is a great fault in many of the Gentry, that becauſe they have great eſtates, therefore they abandon themſelves wholly to Pleaſure, ſpending their time in Hunting, and Hawking, and Gaming, without doing any thing that tends to publike good. This was the iniquity of the Sodomites, Ezek. 16.49. for which by a ſhower of Fire and Brimſtone out of Heaven God deſtroyed them, Gen. 19.24, 25. and if for the ſame iniquity any one ſhould ſay, that ſome of the greateſt Families in England are at this day ruined, he would not conjecture amiſſe; p. 474To be ſure, it hath been the ruine of ſome of the greateſt Profeſſors amongſt us, the firſt beginning of whoſe Apoſtacy from the truth, having been found to bee the neglect of their Callings.

3 It is not meant that wee may not accept of any Honourable employment being fitly qualified for it, and orderly called unto it; It is the ambition indeed of ſome that carries them forth after eminent employments, but it is an unworthy imputation of pride and vaine-glory, which ſome envious ones caſt upon others (that are men of another ſpirit than themſelves, as God ſaid of Caleb, Numb. 14.24.) who ſeeing more to diſconrage them in reſpect of the Service (the temptations that attend it, the account that muſt be given of it at the laſt) than to encourage them in reſpect of the Honour, doe notwithſtanding ſo farre deny themſelves as to engage in them.

David was cenſured by his envious Brother, who told him, that hee knew his pride, and the naughtinſſe of his heart, for that hee was come downe (as hee ſaid) that hee might ſee the Battle; yet hee undertakes to fight with Goliah, 1 Sam. 17.30. Self-denial doth not conſiſt in that ſeeming modeſty that is ſo much cryed up by many men; there is many times as much Self-ſeeking in refuſing, as in accepting of great imployments; God had much adoe p. 175with Moſes before hee couldiiSee before Subſect. 2. pag. 93. perſwade him to preach to Pharaoh. Wee forbear our duties many times, leſt the envious World ſhould miſconſtrue them, looking more to what we ſhall bee thought to bee, than to what wee ſhould reſolvedly bee. Thus Negatively; but now ſecondly, Affirmatively, to deny Self in reſpect of worldly enjoyments is to deny

That Opinion that Self hath of them.

That Affection that Self bears to them.

That Courſe that Self takes for them.

That Uſe that Self would make of them; and laſtly,

That Poſſeſſion that Self would keep of them.

1 That Opinion that Self hath of them; Self thinks they are the chiefeſt good, and that the only happineſſe is to be found in them.

Note here theſe three things.

1 All men in the general, and in a confuſed way deſire to bee happy; there is implanted in every being an appetite of, and tendency unto good, which in ſenſitive Creatures is no more than a propenſion or natural inclination unto that which is theirkkBonitas eſt perfectio naturalis cujus que rei juxta ſuum eſſendi modum, per quam ſit appetivile bonum dicit rationem perfecti quod eſt appetibile, Tho. p. 1. q. 5. Art. 1. ad. 1. perfection in their kind, and they tend unto it, not of themſelves p. 176properly, but asllOther Creatures are ſhot more violently into their ends, but man hath the skill and faculty of directing him: ſelf, and is as you may ſo imagine, a rational kind of Arrow, that moves knowingly, and voluntarily to the mark of his owne accord. Culverwel. Light of Nat. c. 15.155. determined unto it by another, namely, by God, who is the Author of their beings. But in intellectual and rational Creatures, as Angels, and Men; it is a motion of their wills, by which they move after it according to the guidance and direction of their l judgements. Now, all men agree in this, that they would be happy, and that they muſt goe to ſomething out of themſelves for it. Man is not a Self-ſufficient Creature, in his beſt eſtate hee was negatively poor, and did precariouſly ſubſiſt upon a richer goodneſſe out of himſelf; he was then taught to goe abroad for his happineſſe, having nothing of his owne to live on, but what hee freely received from another; but now hee is privatively poor, hee hath ſuffered the ſpoyling of his goods, which he had when hee firſt began the world, and therefore is in continual motion after ſomething which may fully repair his loſſes, and re-inveſt him in his former glory and happineſſe again.

2 What man's Happineſſe is, wherein his chiefeſt good doth conſiſt, and how it may bee obtained, is fully declared in the Goſpel. What is the Goſpel but tidings of felicity, and true bleſſedneſſe? good news for miſerable and undone man; it is nothing elſe but a Directory to guide him to the chief good, that which points unto him where his great ſtrength lies, wherein p. 177his onelyonly happineſs doth conſiſt, and how hee may bee poſſeſſed of it, by putting him into the way that leads unto it.

1 It determines the fruition of God to bee mans chiefeſt good. God abſolutely conſidered is the object of all our happines, leſſe than whom wee cannot have, more than whom wee need not have, to make us happy. Hee onelyonly is an object proportionate to that vaſt and boundleſſe deſire of felicity and goodneſs that is in man, which cannot bee ſatisfied but by the fruition of an univerſal good, which God onelyonly is. Look beſides God, and you ſhall ſee but ſome ſcantlings of goodneſs, a few gleanings of happineſs, ſome ſhadowy repreſentations of perfection, and the reaſon is, they aremmParticularity ſpeaks as much penury and emptineſs as is imaginable. particular beings,nnforeign Luke 10 41.Luke 10:41 many things, and ſo have but ſome inconſiderable drops of goodneſs in them; they have not an univerſal fulneſs, which is no where to bee found but in God himſelf.

2 As it holds forth God abſolutely in himſelf, as the onelyonly object of our happineſs; ſo it likewiſe holds forth Godman relatively, as the onelyonly way and means to the fruition of this object, wherein the formality of our happineſs doth conſiſt. Chriſt is the Way, and no man comes unto the Father but by him, Joh. 14.6. foreign ooThe word ſignifies a manuduction, or a leading by the hand to God. Vid. Leigh. Crit Sac.foreign, through him wee have acceſs unto p. 178the Father, Eph. 2.18. Hee ſuffered once foreign, that hee might ppOr lead us by the hand. foreign. Max. Tyr. Diſſect. 1.9.bring us to God, 1 Pet. 3.18.

3 Notwithſtanding all men deſire happineſſe in the general, and are directed to it in the Goſpel, yet there is a great miſtake concerning it in the moſt. All men agree in this, that they would bee happy, but few agree in that wherein their happineſs doth conſiſt. Some think it conſiſts in one thing,qqforeign. Max. Tyr. Diſſectat 1.4. ſome in another, but few in that, wherein it conſiſts indeed. The brutiſh man thinks to finde it in pleaſure, the covetous in money, and the ambitious in honour. Thus like the men of Sodome, that being ſtruck blinde, wearied themſelves in vain to finde out Lots door, they go groping up and down, if peradventure they might feel after it, and finde it, but tread not one ſtep in the way that leads unto it.

Though the Goſpel hold forth God in Chriſt as the chiefeſt good, and perſwade men to look upon him under this notion, yet they being blinded by the god of this world, apprehend their chiefeſt good to bee in other things, and ſuppoſe that if they can bee poſſeſſed of them, they are made, if they loſe them, they are utterly undone, which is the common language of carnall men that know not God. Such perſons though they do not expreſly ſay, There is no God, yet in their practice p. 179they ſpeak as much, and in their thoughts they perſwade themſelves ſo, as Pſal. 14.1. The fool hath ſaid in his heart, There is no God. Hee will not, hee dare not profeſs openly that there is no God, and that it is in vaine to ſerve him, and to walk humbly and preiſely before him, expecting to bee happy by him alone; no, this hee will not ſpeak openly, but profeſs with the reſt of the people, to ſerve the ſame God that they do, but in his heart ſecretly hee perſwades himſelf that it is ſo, and that Religion is but a policy invented to keep men in order, and that they do beſt who provide moſt for themſelves here, and that it is better to make ſure of a little here, than to expect greater matters upon uncertainties hereafter. I am afraid I have read the language of many a fools heart here preſent, who reſolves with himſelf (as I ſaid before) to ſeek happineſs in the general, but will not ſeek it where the Goſpel tells him it is to bee found, who gives it may bee a Goſpel-direction the hearing, and can bee content the Miniſter ſhould ſpeak of God, and declare unto the world, that this felicity and happineſs that is ſo much ſought after by every one, is onelyonly to bee found in him; but hee will not, hee cannot bring about his minde to cloſe with it. Hee hath many anxieties upon what hee hath heard, and now and then ſome half perſwaſions, p. 180ſome languiſhing velleities, ſome faint wiſhings and wouldings after God but hee cannot blow up theſe ſmothered thoughts into one reall hearty reſolution for him; hee hath one eye ſtill upon the world, and creature-injoyments, and is reſolved to keep his hold, fearing that if hee ſhould once let go, hee might quickly ſink, and never recover himſelf again.

Now whence is this, but that his judgement is depraved concerning the chief good? and therefore hee concludes, there is no other happineſs than what may be had in earthly things: Therefore though God make never ſo great offers of other things unto him, though hee tell him of grace and glory, hee regards it not; nay though hee offer himſelf unto him, though hee tell him, Hee will bee his exceeding great reward, upon condition that hee will walke before him, and bee perfect, hee makes no other reckoning of it, then as hee apprehends ſome earthly thing to bee meant by it. Even as the Jews, who when Chriſt told them, Hee was the bread of God that cometh down from heaven, and giveth life unto the world, were much affected with it, and ſaid unto him, Lord evermore give us this bread, Joh. 6.34. But when afterwards they underſtood it was ſuch bread as was to bee eaten by faith, they cried out, This is an hard ſaying, p. 181who can hear it, verſ. 60. Worldly men cannot indure to think of being happy by God alone, they cannot conceive its poſſible, that that good which is in the creatures, ſhould bee found in him without the creatures. They onelyonly judge of what is before them, they apprehend no other reality, and beleeve no other than what they apprehend; therefore whatſoever is ſaid of ſpiritualls ſeems a meer contradiction unto them, an utter impoſſibility: Therefore they ſay in their hearts, There is no God, no heaven, no life eternal, becauſe they ſee not things that are inviſible. They wonder what men mean when they talk of being happy in a way of communion with, and conformity unto God, they count them a company of fools, and mad men that will forgo that happineſs which they might have in this preſent world, for they know not what imaginary happineſs (ſo they judge it) is in another world to come. Hence they are prejudiced againſt the wayes of godlineſs, and think it not onelyonly a vain, but a dangerous thing to bee Religious.

The name indeed of Religion ſometimes ſerves their turn (as when they live in places where it brings in gain or credit) and then they make a profeſſion; but the thing it ſelf they abominate, as being the greateſt let and hindrance to that wicked, p. 182worldly deſigne of theirs, which under that profeſſion they mainly proſecute. But where a profeſſion is not of any ſuch uſe and advantage, they abandon that too, and ſo become either notoriouſly prophane and diſſolute, or at beſt but civilly honeſt. And thus they continue untill ſuch time as their eyes bee opened to ſee into the emptineſs and vanity of all things here below, the word of God having no effectual operation upon them before; for while they imagine their onelyonly happineſs is to bee found here, they will neither bee, nor do what is neceſſarily required in order to their finding it elſewhere. It is a good ſigne of a mans repentance, and turning to God, when his judgement is rectified concerning theſe things, that whereas before hee thought his chiefeſt good to bee in them, hee now looks upon them as altogether deſtitute of it, and therefore muſt have ſomething better than the beſt of them to make him really happy, as wee ſee in Solomon after his recovery from his fall, who could then ſay, Vanity of vanities, Vanity of vanities, all is vanity, Eccleſ. 1.2. And in Paul after his converſion, who tells the Philippians that hee counted all things but loſs for the excellency of the knowledge of Chriſt Jeſus his Lord, for whom hee had ſuffered the loſs of all things, and did count them but dung, that hee might win p. 183Chriſt, and bee found in him, Phil. 3.8, 9. Such a light is ſet up in the ſoul at its firſt converſion, as diſcovers unto it the excellency of thoſe things that are ſpiritual and eternal, in compariſon of which, all the outward glittering glory of temporal things is darkned, ſo that it ſees no glory in them by reaſon of the glory that doth excel. And yet ſometimes it is apt to bee miſled by thoſe falſe repreſentations of theſe things, that fancy and imagination not well governed, now and then gives of them, upon a ſhallow apprehenſion of a greater good in them than indeed there is, taken from the ſenſes. Theſe things are ſuitable unto the ſenſes, and Self (a remainder whereof is in the beſt) earneſtly contends that what teſtimony they give of them may bee accepted. The b…ſt therefore had need to bee very watchful, and above all things to ſtrengthen faith, whereby they ſhall have an evidence of things not ſeen, and then the things that are ſeen, will have no ſuch influence upon them, but they ſhall bee inabled thereby to give a peremptory denial to whatſoever ſhall bee ſuggeſted by Self on their behalf, which is the firſt thing that is here required. The next is,

2 That Affection that Self bears to them. Set your affection on things above, and not on things on the earth, Col. 3.2. For the grace of God that bringeth ſalvation, hath p. 184appeared to all men, teaching us to deny ungodlineſs, and worldly luſts, Tit. 2.11, 12. In particular,

1 That love that Self bears to them: Self judging them to bee the chiefeſt good (as wee ſhewed in the former particular) loves them as the chiefeſt good. Love is the immediate iſſue and natural product of the judgement; no ſooner doth the judgement conceive any thing to bee good, but a childe of love is born preſently, and ſucks the breaſts. If men judge this or that to bee good, they cannot chooſe but bee in love with it, and proportionable to the degrees of goodneſs, that they diſcover in the object, are the degrees of love that they bear unto the object. If it bee goodneſs apprehended in a remiſs degree, the love is but a remiſs love, if in an intenſe degree, the love is intenſe, if they apprehend it to bee all in all, they love it with all their hearts; the underſtanding makes the primary diſcovery of the object, the judgement determines concerning the goodneſs of it, and the will takes it upon truſt from the judgement.

Now it matters not whether it bee a real good or not, if it do but appear to bee ſo to the judgement, that is enough to draw the will after it. If I bee lifted up (ſaith Chriſt) I will draw all men unto mee; if I bee lifted up on the Croſs, lifted up p. 185from the Grave, lifted up from earth to Heaven, but eſpecially if I bee lifted up in mens judgements, if they once lift mee up above themſelves, above all other perſons and things, ſo as to give me the preheminence, ſo as to make me all in all in order to the obtaining of the chief good. So it is with the World, if it bee lifted up in drawes all men unto it; if the Devil once carry up the glory of the World to an exceeding high Mountaine and ſhew it from thence, it drawes all men unto it. This effect it had upon David, when hee judged his worldly eſtate to bee a mountaine, when hee lookt upon it as a mountaine exceeding high and ſtrong; when the world, and the glory thereof appears as a mountaine lifted up above all, that men cannot look beyond it, then it draws their affection up unto it.

Love is of the nature of Fire, which is no ſooner kindled but it ſoares upwards ſpeedily, conſtantly, becauſe its element is above; ſo it is with this affection of love, which is no ſooner inkindled in the Soul, but the ſparks thereof flye upwards to that appearance of good which is above. It is true, theſe things that men vent their love upon, are things upon the earth, and oppoſed, Col. 3.1. to the things that are above, and to are really below; but though they bee really below, yet they are ſeemingly above, becauſe the judgement p. 186looking round about on every ſide, can ſee nothing above them, and therefore concludes they are the ſupreame good; as you know it is with Children, that becauſe ſome Mountaines ſeeme to touch the Sky, conclude therefore that there is nothing beyond thoſe Mountaines; ſo it is with worldly men, who becauſe they can ſee nothing beyond or above their mountaine of worldly enjoyments, doe therefore conclude that there are no better things, and conſequently terminate their love upon them; there muſt of neceſſity therefore bee a change of the judgement that this affection bee not miſ-placed. The miſ-placing of this affection upon a wrong object is of a more hainous nature, and dangerous conſequence than ordinarily is imagined.

Men make nothing of loving the world, they think it no way inconſiſtent with love to God. But what ſaith the Scripture? Love not the world, nor the things of the world, if any man love the world, the love of the Father is not in him, 1 Joh. 2.15. Yee adulterers, and adultereſſes, know yee not that the friendſhip of the world is enmity with God? Whoſoever therefore will bee a friend of the world, is the enemy of God, Jam. 4.4. Thus the Scripture ſpeakes in the general. In particular, concerning the love of riches, No ſervant can ſerve two Masters, for either hee will hate the one, and love the p. 187other; or elſe hee will hold to the one, and deſpiſe the other, yee cannot ſerve God and Mammon, Luke 16.14. The love of mony is the root of all evil, 1 Tim. 6.10. Concerning the love of Honour, it tells us, that many among the chief Rulers (of the Jewes) beleeved on Chriſt, but becauſe of the Phariſees they did not confeſſe him, leſt they ſhould bee put out of the Synagogue, for they loved the praiſe of men more than the praiſe of God, Joh. 12.42, 43. That Chriſt denounced a woe againſt the Phariſees, Luke 11.43. and bade the multitude and his Diſciples beware of them, for that they loved the uppermoſt roomes at Feaſts, and the chief ſeates in the Synagogues, and greetings in the Markets, and to bee called of men, Rabbi, Rabbi, Matth. 23, 6, 7. and as forrrforeign. lovers of pleaſures more than God, it ranks them with the moſt notorious ungodly perſons that are in the world, 2 Tim. 3.4. that love therefore that Self bears unto theſe things muſt be denied. And,

2 That deſire that Self hath after them; Mortifie your members which are upon the earth, inordinate affection, evil concupiſcence, and covetouſneſſe, which is Idolatry, Coloſ. 3.5. Thou ſhalt not covet thy Neighbours houſe, thou ſhalt not covet thy Neighbours Wife, nor his Man-ſervant, nor his Maidſervant, nor his Oxe, nor his Aſſe, nor any thing that is thy Neighbours, Exod. 20.17. I have coveted no mans ſilver, or gold, or apparel, p. 188ſaith Paul, Acts 20.33. I have learned in whatſoever ſtate I am, there-with to be content, I know how to be abaſed, and I know how to abound; every where, and in all things I am inſtructed, both to bee full, and to bee hungry; both to abound, and ſuffer need, Phil. 4.11, 12. Give mee neither poverty nor riches, ſſDa mihi panem ſtatuti mei, Give me the bread of my allowance, foreign Matth. 6, 11 foreign, Jam. 2.15.Matt 6:11Jas 2:15feed mee with food convenient for me, ſaith Agur, Prov. 30.8. When thou ſitteſt to eate with a Ruler, conſider diligently what is before thee, and put a knife to thy throat, if thou bee a man given to appetite, bee not deſirous of his dainties. Eate thou not the bread of him that hath an evil eye, neither deſire thou his dainty meats, Prov 23.1, 2 3—6. Daniel purpoſed in his heart, that he would not defile himſelfe with the portion of the Kings meat, nor with the wine which he drank, Dan. 1.8. Let us not be deſirous of vain-glory, provoking one another, envying one another, Galath. 5.26.

3 That delight that Self hath in them; There bee many that ſay, Who will ſhew us any good? Lord lift thou up the light of thy countenance upon us, thou haſt put gladneſs in my heart, more than in the time that their corne, and their wine increaſed, Pſal. 4.6, 7. Thus wee muſt deny that affection that Self bears to them.

3 That courſe that Self takes for them; Self, rather than want any pleaſure, or profit, or honour it hath a mind to, will p. 189adventure uponttRem, Rem, quocun que mode Rem, is the keeping of the Worldlings Song. any kind of wickedneſſe whatſoever, couſen and cheat with Laban, Gen. 29.25. ſteale with Achan, Joſh. 7.21. lye with Gehezai, 2 King. 5.22, 25. and with Ananias and Saphira, Acts 5.3.8. ſlaunder, with Ziba, 2 Sam. 16.3. & 19.27. pervert an Ordinance, and ſuborne falſe witneſſes with Jezabel, 1 King. 21.9. rebel with Abſolem, 2 Sam. 15.12. ſet up falſe Worſhip with Jeroboam, 1 King. 12.28. Curſe the people of God with Baalam, Numb. 22.21. betray Chriſt with Judas, Matth. 26.47. and Apoſtatize with Demas, 2 Tim. 4.10. theſe and ſuch like are the wicked and ungodly courſes that Self puts men into, in order to the obtaining the riches and honours, and delights of the world; all which muſt bee denied if wee meane to come after Chriſt. When Simon Magus offered a ſumme of mony for the gift of the Holy Ghoſt, Peter ſaid unto him, Thy money periſh with thee, Acts 8.20. Moſes when he was come to years, refuſed to bee called the Son of Pharaohs Daughter, chuſing rather to ſuffer affliction with the people of God, then to enjoy the pleaſures of ſin for a ſeaſon, eſteeming the reproach of Chriſt greater riches than the treaſures in Aegypt, Heb. 11.24, 25, 26. And this is required of every one in the like caſe, wee muſt reſolve to want every thing, rather than get any thing in a ſinful way, For what is a man profited, if hee ſhall gaine the p. 490whole world and loſe his owne ſoul? or what ſhall a man give in exchange for his ſoul? Matth. 16.26. and yet how ſmall and inconſiderable a part of the World is it, for which the greateſt part of men doe run the hazard of looſing their precious ſouls? a faint breath of popular applauſe, a penny, a momentany pleaſure, &c. but to go on. As wee muſt deny that courſe that Self takes for theſe things, ſo wee muſt deny

4 That uſe that Self would make of them; Self would make no other uſe of them but to ſatisfie the fleſh, that which it gets in a ſinful way, it would ſpend in a ſinful way, but in this Self muſt bee denied. Make not proviſion for the fleſh to fulfill the luſts thereof, Rom. 13.14. The time is ſhort, it remaineth, that both they that have Wives bee as though they had none; and they that weep, as though they wept not; and they that rejoyce, as though they rejoyced not; and they that buy, as though they poſſeſſed not; and they that uſe this world, as not abuſing it, 1 Cor. 7.29, 30, 31. wee muſt uſe what wee have from God for God, Honour the Lord with thy ſubſtance, and with the firſt fruites of all thine increaſe, Prov. 3.9. Whether yee eate or drink doe all to the glory of God, 1 Corinth. 10.31. We muſt deny

5 That poſſeſsion that Self would keep of them; Self would have us keep them, when God would have us part with them, p. 191and that is, when wee can no longer keep them but wee muſt part with Chriſt; in this caſe Self muſt bee denied, and wee muſt willingly forſake all, according to that in Luke 14.33. Whoſoever hee bee of you, that for ſaketh not all that hee hath, hee cannot bee my Diſciple. And thus much for this Fourth particular, of denying Self in reſpect of worldly enjoyments. The Fifth is.