ATREATISEOFSELF-DENIAL

byThomasMantonD.D.

Contents

Introduction1.TheExtentofSelf-denial2.TheReasonsforSelf-denial3.NotesandSignsofSelf-denial

4.MeansofSelf-denial5.GodtheFirstCause-DenyingSelf-dependence

6.GodtheHighestLord-DenyingSelf-will7.GodtheChiefestGood-DenyingSelf-love8.GodtheLastEnd-DenyingSelf-seeking

Introduction'Ifanymanwillcomeafterme,lethimdenyhimself.'

Matth.16.24

Theoccasionofthesewordsstandeththus:Christhadforetoldhispassion,andPetertakethoffence.Thecrossthoughitbethebadgeofchristianity,isalwaysdispleasingtofleshandblood,andwedislikeheaven,notforitself,butfortheway we travel to the land of promise, through a howling wilderness. Carnalfancyimaginethapathstrewedwithliliesandroses:wearetootender-footedtothinkofbriersandthorns.Peter giveth vent to his distaste by carnal counsel - 'Master, favour thyself.'Peter'sspeech tohismaster ismuch like thevoiceof thefleshorSatan inourownhearts;whendutycannotbedonewithoutdifficultyanddisadvantages,ourcarnalheartssay,Favourthyself,letthisbefarfromthee.ChristrebukedPeter,orratherthedevilinPeter-'Gettheebehindme,Satan.'God'sownchildrenmayoftenplaySatan'sgame.PeterspeakethoutofaninnocentaffectionandrespecttohisMaster,andthedevilhathahandinit.Andthereforeitisahighpointofspiritual wisdom to be skilled in his enterprises - 'We are not ignorant of hisdevices,'saiththeapostle,2Cor.2.11.Thedevilturnsandwindsoneveryhand;the same Satan that stirred up the high-priests to crucify Christ, sets his owndiscipleuponhim, todissuadehim frombeingcrucified.Hewasafraidof thework of redemption, and therefore seeketh either to hinder the sufferings ofChrist,ortomakethemsoignominiousthatthescandalmighttakeofffromtheefficacy.WhenChristwasuponthecrossheplayeththesamegame,butbyotherinstruments:Mat.27.40,'IfthoubetheSonofGod,comedownfromthecross.'ThoughhehadourSaviouratthatpass,yethewasafraidwhattheworkwouldcome to. It is very notable that when Christ rebuketh Peter, he dothwith thesame severity check the devil, tempting him to idolatry, and Peter dissuadinghimfromsufferings;itisspokentoboth, 'Gettheebehindme,Satan,'compareMat4.10,withver.23ofthischapter.SostronganinclinationhadourLordtodie for us, that he looked upon carnal pity to his person with the sameindignationandscornwhichhedothuponatemptationtoidolatry.However,thecondescensionandtendernessofChristtohiserringdiscipleistobeobserved:hedothnotonlyrebukehim,butinstructhim,andtherestofhisdisciples.Thuscan Christ make an advantage of our failings; Peter's carnal counsel was the

occasion of this excellent lesson, which Christ by this means hath for everconsignedtotheuseandprofitofthechurch-'ifanymanwillcomeafterme,lethimdenyhimself.'Ishallalittleopenthewords.

Christsaith,'Ifanyman,'toshowthatthedutyisofanunlimitedconcernment;it involveth all, whosoever will enter themselves in Christ's school, or listthemselves inhis flockor company; itdothnotonlyconcerna fewwhicharecalledouttobechampionsforhiscause,andtoexposetheirbodiestothecruelflames, but 'if anywill comeafterme.'Will, thelei; theword is emphatical, itnoteth the full purpose and consent of thewill.Whosoever is firmly resolved.'Comeafterme;'asascholarafterhisteacher,asasheepafterhisshepherd,asasoldier afterhis centurion.Comingafter, it is aphraseproper to scholars.Thephraseshoweththenecessityoftheduty,unlessyouwillbedisclaimedasnoneof my followers. Here Christ would give us the main character of his owndisciples.ChristianityisaschoolandsectofmenthatdenythemselvesandtheirownconveniencesforChrist'ssake.

'Let him deny himself;' these are thewordswhich I shall insist upon.And inthemtherearetwothingstobeobserved:theact-'Lethimdeny;'theobject-'Himself.'

1. For the act, aparneisastho; the word being a compound is the moreemphatical; it signifiethprorsusnegare -Let himutterlydenyhimself.Denialproperly belongeth to speeches, but by a metaphor it may be also applied tothings.Tospeechesitisproper,astopropositionsorrequests.Inpropositionswearesaidtodenywhenwecontradictthatwhichisaffirmed;inrequestswedenywhenwerefusetograntwhatisdesiredofus.Nowbyaneasytraductionitmayalsobeappliedtothings,whichwearesaidtodenywhenweneglect,slight,oroppose them; as denying the power of godliness, neglecting or opposing it;thoughwithproprietyenoughthewordmayretainitsoriginalsense,becauseallthings are managed in the heart of man by rational debates, counsels, andsuggestions, andweare said todenywhenwe refuse togive assent to fleshlydictatesandcounsels.Theflesh,orcorruptself,hathitspropositions,itsmotionsin thesoul; it speaks tousbyourown thoughts, andputsusupon thisor thatwork.Envy,lust,andcorruptmotionhaveavoice,andanimperiousvoice,too,thatgraceismuchputtoittogiveastrongnegative.EnvybidsCain,Gokillthybrother;ambitionbidsAbsalomrebelagainsthisfather;covetousnessbidsJudas

betrayhisLordandMaster; soworldlyaffectionbidsuspursuepresent thingswithallourmight.Nowbecauseweareweddedtoouropinions,andthesearethesuggestionsofourownhearts,thereforetheyarecalledself;andwearesaidtodenywhenweenterourdissent,anddenythemotion.Flesh,whathaveItodowiththee?Iamnot'adebtortotheflesh,'Rom.8.12.IwillhazardallforChrist,andmakeitmyworktogetintocovenantwithGod.Thisfortheact-'Lethimdeny.'

2. The object is the next word to be opened - eauton, 'Himself,' a capaciousword, thatdothnotonly involveourpersons,butwhatever isours,sofaras itstandethinoppositiontoGod,orcomethincompetion.Amanandallhislusts,amanandallhisrelations;amanandallhisinterests;life,andalltheappendagesof life, is one aggregate thing which in scripture is called self. In short,whatsoeverisofhimself,inhimself,belongingtohimself,asacorruptorcarnalman, all that is to be denied.And indeed, everyman hathmany a selfwithinhimself;hislustsarehimself;hislifeishimself;hisnameishimself;hiswealth,liberty,ease,favour, lands,father,mother,andallrelations, theyarecomprisedwithinthetermofself.AswhenourLordexplainethit,Luke14.26,'Ifanymanwillcomeafterme,andhatenothis fatherandmother,andwifeandchildren,and brethren, and sisters, nay, and his own life, he cannot be my disciple;',misein is the same with aparneisthai, hating, it is the same with denying orneglectinghisdutytothemforGod'ssake,whenahigherdutyistotakeplace.Iconfess,amongthethingswhicharecalledselfthereisadifference.[1.]Someareabsolutelyevil, andmustbedeniedwithout limitation; as lustsandcarnalaffections,Tit.2.12,whichareveryproperlycalledself,becauseweareas tenderof themasofourownsouls;andthereforetheyareexpressedbythe termsof the 'righthand,' and the 'righteye,'Mat.5.29,30.Asinnerwill assoonpartwithhiseyesaswithhis lusts,or thepleasureofhissenses.Andsothey are called 'members:' Col. 3.5, 'Mortify yourmembers,which are on theearth.'Sin is riveted in thesoul,and it isas irksome toanaturalheart, topartwithanylust,aswithamemberorjointofthebody;wearewillingtoholdthembyasfastandcloseatenureasweholdourselves;westartleatareproof,asifajointwereprickedortouched.[2.]Otherthingsareonlyevilrespectivelyastheyproveidolsorsnarestous;andsolife,andalltheornaments,comforts,andconveniencesoflife;asliberty,honours,wealth,friends,health, theyareallcalledself.Thereasonis,becauseby love, which is the affection of union, they are incorporated with us, and

becomepartsofus:Hosea4.18, 'Ephraimisjoinedtoidols;'theyarecementedwith them.Now thatwhich is tobedenied in these things is not somuch thething itself, but our corruption that mingleth with them, and causeth them tobecomeasnaretothesoul.

ThepointthatIshallinsistonoutofthewholeis-Doctrine.That it is thedutyofall thatwouldbeChrist'sdisciples todenythemselves.

Ishallhandlethedoctrineofself-denial-1.Ingeneral.2.Initsseveralkindsandsubjectiveparts.

First,Ingeneral.Inmanagingthisargument,Ishallusethismethod,viz.-1.Givetheextentofself-denial.2.Thereasons of thisduty,with themost effectualmotivesandargumentsofpersuasion.3.Thesignsbywhichwemayknowwhetherweomitorpractiseit.4. The helps which the scripture prescribes for our furtherance in so great awork.

TheExtentofSelf-denial

First,Andasafoundationforalltherest,Ishallconsidertheextentofthisduty,bothinregardoftheobject,orthethingswhicharetobedenied,andinregardofthesubject,orthepersonswhoaretopractiseit.

I.Fortheobject-Aman'sownself,itisabundleofidols.SinceGodwaslaidaside,selfsucceededinthecrown;wesetupeverythingthatwecallourown.Everythingbeforewhichwemayputthatpossessive'ours'maybeabusedandsetupasasnare,alltheexcellencesandcomfortsofhumanlife,bothinwardandoutward.For the understanding of this, and that you may know how far self is to bedenied,Imustpremisesomegeneralconsiderations,andtheninstanceinsomeparticulars;foritseemethharshandcontrarytoreasonthatamanshoulddenyhimself, sincenature teachethaman to lovehimselfandcherishhimself:Eph.5.29, 'No man ever hated his own flesh;' and grace doth not disallow it.Therefore-

[1.]Ingeneral, youmustknowwhen respects to self are culpable.There is alawfulself-love-'Thoushaltlovethyneighbourasthyself,'James2.8;inwhichthere is, not only a direction to love our neighbour, but a concession andallowanceimpliedtoloveourselves;andinsodoing,wedowell.Byaninnocentandnaturalrespectnaturefortifiesitself,andseeksitsownpreservation.Amanmayrespecthimself inaregularway.Thatselfwhichwemusthateordenyisthat self which stands in opposition to God or competition with him, and sojostlethwithhimforthethrone;layasideGod,andselfsteppethinasthenextheir; it is the great idol of the world, ever since the fall, whenmen took theboldness todeposeandlayasideGod,as itwere,selfsucceededin the throne.Fallenman, likeReuben,wentup tohis father'sbed.Self interceptedall thoserespectsandembraceswhichwereduetoGodhimself,andsomanbecamebothhisownidolandidolater.ItiswithGodandselfasitwaswithDagonandtheark; they can never stand together in competition; set up the ark, and Dagonmustfalluponhisface;setupDagon,andthearkisdeposedandputdown.Wellthen,ifwewouldknowwhenselfissinfullyrespected,wemustconsiderwhataretherightsandtheundoubtedflowersofthecrownofheaven;Imean,what

arethosespecialprivilegesandrespectsthataresoappropriatedtothegodhead,asthattheycannotwithouttreasontotheKingofalltheearth,bealienatedfromhimorcommunicatedtoanycreature.Nowthesearefour:-(1.) To be the first cause, upon whom all things depend in their being andoperation.(2.) To be the chiefest good, and therefore to be valued above all beings,interests,andconcernmentsintheworld.(3.)Tobethehighestlordandmostabsolutesovereign,whoswayethallthingsbyhislawsandprovidence.(4.)Tobethelastend,inwhichallthingsdoatlengthterminateandcentre.

(1.)AsGodisthefirstcause,sohewouldkeepuptherespectsoftheworldto hismajesty by dependence and trust. Now it is the ambition of man toaffectanindependency,tobeagodtohimself,sufficientforhisownhappiness.Our firstparentsgreedilycatchedat thatbait: -Yeshallbeasgods,'Gen.3.5.Thedevilmeantitnotinablessedconformity,butacursedself-sufficiency;andweareallapttobetakeninthesamesnare,whichcertainlyisaverygrievoussin.Nothingcanbemorehateful toGod.This therefore isagreatpartofself-denial,toworkusofffromotherdependences,andtotrustinGodalone.(2.)AsGodisthechiefestgood,sohemusthavethehighestesteem.Valuingother things above God is the ground of all miscarriage in the business ofreligion.When anything is honoured aboveGod, ormade equalwithGod, orindulgedagainstthewillofGod,Dagonissetup,andthearkismadetofall.(3.)AsGodisthehighestlordandmostabsolutesovereign,itishispeculiarprerogativetogivelawstothecreature;thereforeselfisnottointerposeandgive laws to us, but only God; his will must stand. The great contest indeedbetweenGodandthecreatureis,whosewillshallstand,God'swillorours;whoshallprescribetous,selforGod.Fleshlynaturesetsuplawsagainstlaws,andourfleshlywillssetupprovidenceagainstprovidence.Self-willisbewrayedbymurmuringagainstGod'sprovidence,byrebellionagainsthislaws,andwhenweareobstinateinourhomageandobediencetoself:Jer.18.12,wewillwalkinthewayofourownheart;andJer.44.17,whatsoevercomethoutofourmouths,thatwewilldo.SoJames1.14,theapostlemakesittobetherootofallsinwhenamanisdrawnawaybyhisownlustsandhisownwill,thatissetupagainstthelawsofGod.Soinprovidence,astubborncreaturewillnotsubmitwhenGod'swill isdeclared.Itwasagreatsubmission,andanactofself-denial inChrist-'NotasIwill,butasthouwilt;'butselfsaith,Notasthouwilt,butasIwill;for

webymurmuringsetupananti-providenceagainstGod.(4.)AsGodisthelastendofourbeingsandactions,thesupremecauseistobetheutmostend:Prov.16.4,'Godmadeallthingsforhimself.'Butnow,inallthatwedowelooktoourselves;vainmansetsupselfattheendofeveryaction,andjostlesoutGod.Inalltheactionsoflifetheyarebutakindofhomagetotheidolofself,iftheyeatanddrink,itistonourishself,ameat-offeringanddrink-offeringtoappetite.Iftheyprayorpraise,itisbuttoworshipself,toadvancethereputeofself;thecrownistakenofffromGodshead,heisnotmadetheutmostend.Iftheygivealms,theyareasacrificeofferedtotheidolofself-estimation;'Theygivealms tobeseenofmen,' saithChrist,and in thisself is setup,andGodisdeposedandlaidaside.

[2.] Letme give you some particular instances. To instance in excellences,moralornatural,orincivilinterest.Inmoral excellences: righteousness, that is apt to be a snare in point of self-dependence. Paul found it to be zeimian, a loss, Phil. 3.7, a hindrance fromcastingourselvesentirelyupongrace.Itisthehighestpointofself-denialforamantodenyhisownrighteousness,toseethedunganddrossthatisinhimselfandallhismoralexcellences.Soalso,concerningourownwisdom,thatisaselfthatcomestobedenied.ItissaidtoBabylon:Isa.47, 'Thyunderstandinghathundone thee.' So of all men, when we presume upon our own sense andapprehension,wesoongowrong.Thisisthemainthingtobeconsideredhere;for Peter, out of carnal wisdom, dissuades Christ, and then Christ saith,'Whoeverwillcomeafterme,lethimdenyhimself,'denythedictatesofhisownreasonandwill.He thatmakeshisownbosomhisoracle, askethcounselof afool;weshallbecavillinganddisputingtillwehavedisputedourselvesoutofallreligion:Job.6.24,'CausemetounderstandwhereinIhaveerred.'Tillwecometo see by divine light, carnalwisdom is alwaysmaking lies and ill reports ofreligion;wethinkitfollyandprecisenesstobestrict,andthatzealisfury,anditiscowardiceanddisgrace toputupwrong.Weshall stillbecallinggoodevil,andevilgood,becausewearewiseinourowneyes;thereisawoepronouncedupon such' Isa. 5.21,22, 'Woe unto them that are wise in their own eyes. andprudentintheirownsight!'etc.Itisanexcellentpointofself-denialto'becomeafool,thatwemaybewise,'1Cor.3.18.Aswhenwelookinaperspective-glasswewinkwithoneeye,thatwemayseethemoreclearlywiththeother;soherewemustputout theeyeofcarnalwisdom,andbecome fools, thatwemaybewiseforChrist.

Soforallcivilinterests:life,thatisthemostpreciouspossessionofthecreature,andyetnottoogoodtobedenied:ver.25,Christinstanceth-'Whosoevershalllosehislifeformysakeshallfindit.'Thatisthegospelwayofthriving,toloseallforGod.Nowthisistobedenied,notonlyinpurposeandvow,butwhenitcomestotrial;asitissaidofthesaints:Rev12.11,'Theylovednottheirlivestothedeath.'When it comes to a point, either theymust leave theirGodor losetheirlivesontheaccountofreligion.Theloving-kindnessofGodisbetterthanlife. So for estate: Mat. 19.27, 'We have left all and followed thee,' say thedisciples; we must leave our coat, as Joseph did, that we may keep ourconsciencewhole.Thebestusuryintheworld;teninthehundredwouldintheworldbecountedanoppression;butnowhereisahundredforone,Mark10.32.Soalsofor fameandesteemin theworld; though toan ingeniousspirit this isexceeding precious, yet John the Baptist, speaking of Christ, saith, 'He mustincrease,butImustdecrease.'Wemustbecontenttobeciphers,thatChristmayrise up into the greater sum; as one in a crowd that holds another upon hisshoulders,heislostinthethrong,buttheotherisexposedtotheviewofall.Soforour friends:Lukexiv.26, 'Whosoeverhatesnothis father,andhismother,'etc.Therearemanycaseswhereinwearetodenyourfriends;assuppose,whenweshallincurtheirdispleasure,outoffaithfulnesstoChrist.Carnalparentswillfrownuponus,and,itmaybe,withdrawmaintenance,andotherconveniencesoflife;butitisbetteranearthlyfathershouldfrownthanthatGodshouldfrown,itwillbemadeup inspiritual relations.So incaseofdoing justiceandrightwemustnotownfather,mother,brothers,orsisters,forthisisbutmorehandsomeandnaturalbribery.LeviwascommendedforthisbytheLord:Deut.33.9, 'Hesaithtohisfatherandmother,Ihavenotseenhim,neitherdidheacknowledgehisbrethren,norknewhisownchildren,butobservedmyword,saiththeLord.'Itisgoodtobeblindanddeaftoallrelationsinthiscase.Asasparednothisownmother,butdeposedher,beingidolatrous.SeeDeut.13.6-9, 'Ifthybrother,thesonofthymother,orthyson,orthydaughter,orthewifeofthybosom,orthyfriend,which is as thy own soul, entice thee secretly, saying, Let us go serveother gods, which thou hast not known, thou, nor thy fathers,...thou shalt notconsentuntohim,norhearkenuntohim;neithershallthyeyepityhim;neithershalt thouspare,neithershalt thouconcealhim;but thoushalt surelykillhim;thyhandshallbefirstuponhimtoputhimtodeath,andafter-wardthehandofallthepeople,'etc.WeareapttolookupontheserulesascalculatedforUtopia,andhavebutagrammaticalknowledgeofthem.Soalsoforcarnalthings:ifitbearighthandorarighteye,itmustbepluckedout,andcutoff,Mat.5.Ifitbeas

gainfulandasprofitableasinastherighthandisprofitabletous,yetitmustnotbespared. 'Wemustdenyallungodliness,'Titus2.12, thougheversopleasing.Thusfortheobject,itextendethtoallthings.

II.Forthesubject:seetheextentofit,itreachethallsortsofmen;Christsaith,'Ifanywillcomeafterme,hemustdenyhimself.'Itisnotable,thatcircumstanceinMark,whenChristgivesthelessonofself-denial:Mark8.34, 'Whenhehadcalled the people unto him, with his disciples also, he said unto them,Whosoeverwill come afterme, let himdeny himself.' There is no calling, nosex,noage,noduty,noconditionoflifethatisexcluded,butonewayorother,theyareputuponself-denial.Nocalling:magistrates,andthosewhoarecalledto public trust, they are most obliged, in regard of God and men, to denythemselves.Itisnotable,theself-denialofJoseph,thoughhewereagreatofficerinEgypt,yethis family ran the same lotwithother tribes.AndJoshua, in thedivisionof the land,he tookhisown lot and share last, Joshua19.49.Men inpublicplacesaremostliabletomindprivateinterest,totheneglectofthepublic;buttheyoughtnottofeathertheirnestswithpublicspoils.So for men of private stations. It is not the duty of public persons only, allconditions are liable to self-seeking;many times your private callingsmaybeagainst thepublic interest,eitherofreligionorcivilwelfare,as theythatmadeshrinesforDiana,whenthegospelcame,andreformationlikelytobewrought,Acts19.24,theycried,'Ourgainwillbegone.'Thereforeinthiscaseyoushouldbecontenttosinkandtosufferloss,asthelighterelementsdescendtoconservetheuniverse.Or,itmaybe,youhavethrivenbyiniquityoftraffic;nowyouaretodenyyourselvesbymakingrestitution:Luke19.8,'Iwillrestorefourfold,andgivetothepoor.'Restitutionisahardduty,butanecessaryone;andyoumustvomitupyoursweetmorselswherewithyouhavesurefeited,orelseconsciencewillnotbehealthy.Andsoforothercallingsandrelations:ministerandpeople.Ministers,of allmen,hadmostneed topractise thisduty.Weare todenyourown ends. Howmany carnal ends may a man promote by his service in theministry?Fame,applause, thesatisfyingofournecessity;wearenot topreachourselves, butChrist Jesus theLord.Weare todenyourselves inour learningand parts; we are debtors to the learned and unlearned,we are to become allthingstoall;andChristhathlambsaswellassheep.Wemustbecontenttogobacktendegrees,thatwemaycondescendtoall,nottosoaraloftinspeculation;possiblythismaybemoreforourfameandreputeoflearning,butlessforprofit.Soforpeople:inhearingyoumustdenythecuriosityoftheear,thatothersmay

profitbyplainerlessons,andthateveryonemayhavehisportionindueseason.Itisagreatpartofself-denialtosufferthewordsofexhortation.Guiltisapttorecoilwhen tenderpartsare touched.Nowyouare todenyyourselves, to lovetho reproof as well as the comfort, and count it precious oil. Consider thesubmission that was in Hezekiah when the prophet came with the bitterthreateningofacursethatshouldcleavetohisposterity- 'GoodisthewordoftheLord!' a sweet submissionofa sanctified judgment. Isa.39.8.All thatwasgoodinitwas,thatitshouldnotcomeinhisdays.Soalsoforallsexes:itisaduty formen; not only formen,who are called out to public actions, but forwomenalso,theyaretodenythemselvesintheirdelicaciesoflife,thattheymayexercise themselves in the grave duties of religion, that they may not waxwanton. It is necessary also in all duties; to instance in those two great oneswhichdodivideandtakeupthewholechristianlife,prayerandpraise,bothofthemshouldbepractisedwithself-denial.Whenwecomeforgrace,weshoulddenyourownmerit-OLord,notforourownrighteousness.Andwhengraceisreceived,whenwecometopraiseGod,selfmustvanish,thatGodmayhaveallthepraise,Mat.16.Whenthegoodservantgivesanaccountofhisfaithfulness,hesaith,'Notmyindustry,butthypoundhathgainedtenpounds;'hegivesitallto grace. So 1 Cor. 15.10, the apostle checks himself, as if he had spokenunbeseeming-'Ilabouredmorethanyouall,yetnotI,butthegraceofGodthatwaswithme;'soGal.2.20,'Ilive,'thenpresentlydrawsinhiswordsagain,'notI,butChristlivethinme.'AstheeldersthrowtheircrownsattheLamb'sfeet,soallourexcellencesmustbelaidatthefeetofChrist;asthestarsdisappearwhenthesunariseth,sowemustshrinkintonothinginourownthoughts.WhenJoabhadconqueredRabba,hesentforDavidtotakethegarlandofhonour;sowhenwehave done anything bygrace,wemust send forChrist to take the honour.Prayer is the humble appeal tomercy, disclaiming ofmerit; and praise is thesetting of the crown upon Christ's head; not I, but the grace of God that iswroughtinme.

Toapplythis,allmenaretopractisethisduty,inallthings,atalltimes,andwithalltheirhearts.[1.] Allmen are to practise it. Oh! do not put it off to others; noman canexempt himself. Usually, when these duties are pressed, we think they arecalculatedformeningreatplaces,andrichmen;butit isadutythat liesuponall, all are apt to seek themselves. When Christ spake something concerningPeter,itissaid,'PeterlookedaboutonthediscipleJesusloved.'Soweareaptto

lookabouttoothers.Lookforit,beforeyoudieyouwillbeeminentlycalledtothisservice.Neverchristianwentoutofthisworld,but,onetimeorother,Godtried him in some eminent point of self-denial. As it is said, God temptedAbraham, tried him in that difficult point of offering his son, Gen. 22.1; soChrist tried theyoungman - 'Go, sell all that thouhast, andgive to thepoor,'Mat.22.[2.]Fortheobject-inallthings.Letnotyourself-denialbepartialandhalting;asSaul slewsomeof thecattle,but spared the fat, andAgag.Manycandenythemselves in many things, but they are loth to give up all to God withoutboundsand reservations.As Joshuadeposedall thekingsofCanaan, so everylust is tobecastoutofthethrone.Hethatdenieshimselfonlyinsomethings,reallyhedenieshimselfinnone.JehuputBaal'sprieststodeath,butcontinuedthecalvesinDanandBethel,outofinterestandreasonsofstate.Heroddeniedhimselfinmanythings,butcouldnotpartwithhisHerodias.[3.]Youmustdenyyourselfalways;itmustnotbetemporaryandvanishing.Inagoodmoodwecangiveupandrenounceall,andbehumble,andascribealltograce.Wemayhangtheheadforadaylikeabulrush,Isa.58.Thereshouldbeaconstantsenseofourunworthinesskeptup,andapurposeofrenouncingallandgivingupall.Itisnotenoughtodenyaman'sselfinathingwhereinthereisnopleasure,andwhenhissoulabhorsdaintyfood,but itmustbe in thingswhicharedesirable,andthismustbeconstantlypractisedtoo.Ahabhumbledhimselfforafewdays.[4.]Itmustbewithallourheart.Whichsignifiesthatitmustnotbedonebyamereconstraintofprovidence,asamarinerinastormcastsawayhisgoodsbyforce, but as a bride leaves her father's house: Ps. 45.10, 'Forget thy father'shouse;'itmustbeoutofaprincipleofgrace,andoutoflovetoChrist.Nowyoumustnotdoitpoliticly,butwithyourwholeheart.Thereisnosuchgreatself-seekingas is carriedonusuallyunder thecolourof self-denial.As theapostlespeaksofsome,2Cor.11.12,thatwouldpreachthegospelfreely,toshameandcastcontemptuponPaul.Thedevildisguisethhimselfintoallformsandshapes.AsJacobputonEsau'sclothesthathemightappearroughandhairy,andsogettheblessing;somanyseemtodenythemselvesofthecomfortsoflife,butitisbut for their own praise. The Phariseeswere liberal in alms; they could denythemselvesingiving,whichotherscouldnotdo;but itwastobeseenofmen.Thereforethisself-denialmustnotbeself-seeking,carriedonunderapretence,forthatisabominabletoGod.Thusfortheextentoftheduty.

TheReasonsforSelf-denial

Secondly,Icometohandlesomereasons,withthemosteffectualenforcements.It is thedutyofall thatwouldbeChrist'sdisciples todeny themselves; Ishallproveitbyseveralgrounds.

1.WecannotelsebeconformedtoourgreatMaster.JesusChristcamefromheaven on purpose to teach us the lesson of self-denial; his birth, his life, hisdeath, was a pattern of self-denial. His birth, it was a great step from God'sbosomintothevirgin'slap;agreatcondescension:2Cor.8.9,'Whenhewasrich,hebecamepoor,thatwemightberich.'NonecandenythemselvessomuchasChristdid,becausenonewassorichashe.Wemaytalkofflocksandherds,andthepoorornaments and suppliesof a frail life; buthehad thepossessionof aperfecthappinessandgloryinthedivinenature,hewasrichindeed.Heneedednottohavetherespectofthecreaturetomakehimmorehappy;hewasthelordofglory,andheirofallthings.Yetwhenhewasthusrichhemadehimselfpoor.Hedidnotonlysubjecthimselftothelaw,andabjectconditionofthecreature,butcameinapoor,meanway,notinpomp,notinaprincelyequipage.Assoonas he took our nature, he would have a feeling of our wants and miseries,thereforewas born in amean, obscureway.Born of a poormother, in a poorplace,wraptupincheapandunworthyswaddling-clothes,thefellowofGod,theheirofall things, the lordofangels,he is thrustoutamongbeasts ina stable.Christwouldnotcomeinpomp,butwithslenderprovisionandfurniture,toputadisgraceuponworldlygreatnessandbravery.Hewouldoverturntheidoloftheworld,notonlybypower,butbythechoiceofhislife.Andashisbirth,sowashis life;hewasexercisedwithsorrowsand labours.Christwasnotamanofpleasure,butamanofsorrow.Rom.15.3,theapostlesaith,'Christpleasednothimself,'neitherinthechoiceofhisownlife,norinanydelightsthathecouldpropose to himself of his own profit aud advantage, he was happy enoughwithoutthem.Soinhisdeath.Ifanyhadreasonorcausetolovehisnaturallife,JesusChrist had.His soul dweltwithGod in such a fellowship aswe are notcapable of; and yet he gave up himself to redeem us from the presentworld,Gal.1.4 It isbut ridiculous toprofessJesusChrist tobeourmaster,andnot toconform tohisexample.Wehaveno reason tobemore tenderanddelicateofour interest than Christ was. What is our self to Christ's self? We are poor

creaturesunderalaw;ChristwasGodoverall,blessedforever.Thediscipleisnot above his master, nor the servant above his lord - 'It is enough for thediscipletobeashismaster,theservantashislord.IftheyhavecalledthemasterofthehouseBeelzebub,howmuchmoreshalltheycallthemofhishousehold!'Mark10.25.Weshouldnotmurmur,wecannotbeworseusedthanChristwas;we have no cause to complain if we be reduced to a coarse robe, when werememberChrist'sswaddlingclothes;tocomplainofahardbedorprison,whenChristwaslaidinamanger.Certainlyaninnocentpovertyismorecomfortablethanallthepompintheworld,ifwewouldbutchoosewhatChristchose.Christwas a pattern of suffering from the cradle to the cross. They that caressthemselves inall thedelightsof theworld seem toprofessanothermasterthanChrist.Weareofabasecondition,but twoorthreedegreesdistantfromdust andnothing.The sun can go back ten degrees;Christ, theLord of glory,mightgobacktendegrees,butwehavenotsomuchtolose.

2.Thishathbeenpractised,notonlybythemaster,butbyallthefellowsinthesameschool.Christsetthefirstcopy,andallthesaintshavewrittenafterit,some better, someworse: Rom. 14.7, 'None of us liveth to himself, and nonediethtohimself,forwhetherwelive,welivetotheLord,andwhetherwedie,wedieuntotheLord.'Inthecontexttheapostlespeaksofthedifferenceofweakandstrongbelievers;someweak,somestrong,buttheyallagreeinthis,noneofus,notonethathathgivenuphisnametoChristisallowedlyaself-seeker;nonelivetothem-selves.Theexampleofthesaintsistobeconsidered,lestweshouldthinkitexceedsthecapacityofthecreature,andthatonlyChristcouldpractiseit.Wefind thechildrenofGod, thoseamong themthathavemade thehighestprogressinChrist'sschool,theyhavehadlowestthoughtsofself.Paul,thatwasagloriousapostle,yethesaithinoneplace,1Tim.1.15,that'hewasthegreatestof sinners;' and in another place, Eph. 3.8, that 'he was less than the least ofsaints.' Amanwould have thought that Paul, withmore congruity of speech,might have said, the greatest of saints and least of sinners, but he saith, thegreatestofsinners,andtheleastofsaints;nottolessengrace,butstilltolessenself, and put a disgrace upon it. They that are the best scholars in this schoolmostabhorself-conceitandself-seeking.Astheladenboughshangtheheadandbenddownward, sodo thechildrenofGod thathavebeenmost fruitful in thechristiancourse;astheaim,thehigheritis,dothcasttheleastshadows;soforself-seeking. Iwonder how aman can look upon these twogreat instances ofMosesandPaulwithoutblushing.OfMoses:Num.32.32, 'Blotmeoutof thy

book,'uponconditionhewouldsavethepeople;asifhecouldtakenocomfortinhisgreatspiritualprivileges,whenthegloryofGodshouldsufferlossbytheloss of his people. So Rom. 9.3, 'Let me be accursed from Christ, for mybrethrenthatareintheflesh.'Paul,inanexcessofzeal,couldbewillingtobearthe common punishment for a common good. We, that are so tender of ourhonour and respect, sowedded to our ease and private interests, how canwelook upon these without shame? Can Paul andMoses wish to be a commonsacrificeforGod'sglory,andfortheredemptionofothers,andwebesotenderto our own respects?Moses speaketh to God himself, and Paul calls God towitness - 'I lie not:' Rom. 11.1, 'I speak the truth in Christ, I lie not, myconsciencealsobearethmewitnessintheHolyGhost.'Thereisatrebleoathandasseveration - 'I speak the truth,' 'I lie not,' 'the Spirit bears witness with myconscience.' Or rather, there is a double asseveration. with an appeal to twowitnesses, both to the Spirit and conscience, Not as if they could wish forhardness of heart; but with an excess of zeal they were carried so high inimitationofChrist,topartwiththeirownhappinessforapublicgood.

3.JesusChristmayjustlyrequireit;alltheidolsoftheworldexpectitfromtheirvotaries. Innatureweare sensible that all respects todivinepowers arecommendedbyself-denial.Weseeitinpagans;whenBaalwassilent,hispriestsgashedthemselves,1Kings18.28;theycutthemselves,aftertheirmanner,withknivesandlances,sothatthebloodgushedout;togratifytheiridol,theywouldnotsparetheirownblood.Sothosehypocrites,Micah6.6-8,seehowliberaltheyare-'ShallIgivethefruitofmybodyforthesinofmysoul?thousandsoframs,tenthousandriversofoil,'etc.Topartwithabeast insacrifice, theythoughtitwasnotself-denialenough; theydevisesomethingmorecostly,all their flocksand herds, their children, the fruit of their womb, their whole substance. Sosuperstitiousvotariesamong thepapists, theymangle their fleshwith scourgesand whips, use excessive fasting and abstinence from meat, pinch their ownflesh.Andwefattenandfeedourselves,andcannotdenyourselves forChrist.See the instance in spiritual idols, how worldly and carnal men can denythemselvestocompasstheirends:Pa.127.2,'Theyriseearly,gotobedlate,eatthebreadofsorrow;'theycandenythemselvesofsleep,andfood,andrest,andall in a devotion toworldly interests: Eccles. 4.8, 'He bereaves his soul of allgood.'Thereisnoendoftheirtoil;withanunweariedpatiencetheylayouttheirstrengthinvainpursuits.Manyacovetousmandothshamemanyagodlymoan.Religion isabetter thing;shall lustdomorewith themthan the loveofChrist

withthee?Lustthatwillmakeamanlabourintheveryfire,thoughitbebutforathingofnought,todenyhimselfofthenecessarysupportandconveniencesoflife. Consider the tyranny of worldly affection. Certainly we should have astrongerimpulse,forwehaveabetterreward;weareactedwithamoremightyspirit. It is true, incarnalmen it isnotself-denialsomuchas theobstinacyofself-will and stomach. The kingdom of Satan is divided; self-will is set upagainstself-delightorease.Nay,inpleasure,whichdothseemofallvanitiestobemost soft and effeminate, yetmen can deny themselves for their pleasure,theircredit,estate,theirconscience,andallsacrificedtothegulletofthatgreatidolandMoloch-god,theirbelly.

4.BecauseselfisthegreatestenemybothtoGodandman.(1.)ItrobsGodofhishonour.Self,itisanearanddearwordtoman;itisboththeidolandtheidolater.Itreceivestheworshipwhichitperformeth;astheseasendsoutwavestotheshore,andthensuckstheminagain.Selfismadeagod,andthengodismadeanidol;Phil.3.20,'Whosegodistheirbelly.'Alltheirtoilandlabouristofeedanddelightthemselves,andtoexaltthemselves.Selfhathsuch sacrifices and devotions as God requires. Self hath solemn worship. Acarnalmanprays,andwhatthen?HemakesGodtheobject,andselftheend;sothat self is the god. So self hath private and closet duties, vain thoughts, andmusings, inwhichwe lift up ourselves in our own conceit - 'Is not this greatBabel that Ihavebuilt?'Some timeof thedayweconsecrate to thegreat idolself, to puff up ourselves with the conceit of our own worth. This is a moresecret worship of self. The public worship of self is in self-seeking, and theprivateinself-conceit,whenwefeastandentertainourspiritswithwhispersofvanity,andsuppositionsofourownexcellencyandgreatness.(2.)AsitisGod's,soitisman'senemy.Selfpartsitselfagainstitself,andisitsown greatest enemy.Not only they of aman's own house are his enemies, asChristspeaks,buthisownheartishisenemy;self-will,self-witarethegreatestfoesyouhave in theworld.Look,as theapedothcrushout thebowelsofheryoung ones while she embraceth them, so man wrongs himself when heoverloveshimself;amanneedfearandsuspectnocreatureintheworldsomuchas himself, and thatwhenwemost respect self. Theworld and the devilmaytroublethee,butcannothurttheewithoutthyself.Noenemycanhurtussomuchaswehurtourselves; therefore, ifwewould take revengeof themthathateusmost,weshouldbeginwithourownhearts.Mentrusttheirheartsastheirbestfriends, and so theyaredeceived. It is thegreatest judgment thatGodcan lay

uponanycreature, togivehimup tohimself:Ps.81.12, 'SoIgave themup totheirownheart's lusts, and theywalked in theirowncounsels.'Oh! it is a saddoomtobegivenuptoself.Ontheotherside,itisthegreatestconquestthatcanbe, to conquer self; it is an enemy that will hardly be subdued: Prov.16.32,'Betterishethatovercomethhimselfthanhethatconquerethacity;'i.e.,hethatisabletoconquerthemasterlessbosomenemy,self,thatissoapttobetrayus.

5. Because those that are Christ's disciples are not their ownmen: Rom.14.6,'Wearenotourown,buttheLord's.'Ourwillshouldnotbeourownlaw,norourprofit our aim,becausewearenotourown.There aremany relationsbetweenusandChristwhich takeawayall thepropertywehave inourselves.Wecannotsaythatour tonguesareourown, tospeakwhatweplease,norourworksourown,norourinterestsourown;no,thytonguewhenthouspeakest,itisnotthine,butChrist's;andsothyestatewhenthoutradest,rememberitisnotthine,butChrist's;thyprayer,thypublicservice,theyarenotthine,butChrist's.Remember, thy strength is not thine ownwhen thou artwasting it in lust andvanity: it isnot thine,butChrist's.Soourseveralrelations.IhaveshowedyoubeforethetitleGodhathtous;nowletmeopentheseveralrelations.Wearebutservants;nowservantsarenotsuijuris,mastersoftheirownwill,butsubjecttothewillofanother,bywhosecommandandforwhoseprofittheyaretoact.Thepropertyofservants,saithAristotle,isnottodotheirownwillandpleasure;theyhavegivenupthemselvestoanother.Sowearechildren,andGodisourFather,andchildrenareundergovernment, theyare tobeguidedbytheirfather.Thenthemosthonourablerelationisthatofaspouse,1Tim.2.12.Nowthewoman,saith the apostle, must not rule over her own head; we are to be guided anddirectedbyhim.Themosthonourablerelationsputusuponself-denial.

6. Because it is themost gainful project in the world, therefore wemustdenyself.Self-denial is the truewayofself-advancing.LeaveasmuchasyoucanforChrist,youwilllosenothing-'Hethatlosethhislifeshallfindit:'Mark10.29,30,'Jesusansweredandsaid,VerilyIsayuntoyou,Thereisnomanthathathlefthouse,orbrethren,orsisters,orfather,ormother,orwife,orchildren,orlands,formysakeandthegospel's,butheshallreceiveanhundred-foldnowin this time, houses, and brethren, and sisters, and mother, and children, andlands,withpersecution,andintheworldtocome,eternallife.'Thoughwehaveitnotinspecie,inkind,weshallhaveitoverandaboveinvalue.Godwillnotweary us with expecting too much. Here we have peace of conscience, and

hereafter lifeeternal;othersdobutgainashadowto the lossof thesubstance.Theyhaveneitherquietofconsciencenorthehopesofglory:Mat.16.26,'Whatisamanprofitedifheshouldgainthewholeworld,andlosehisownsoul?'etc.AndtheevangelistLukehathit,chap.9.25,'Losehimself.'Toseekthegoodofour souls, that is indeed to seek ourselves. Every man's mind, his soul, ishimself; to lose his soul, that is indeed to lose himself; and when we loseourselves,weloseall.Whenamanhathmostneed,richesflyaway;youcannotbribe divine justice, nor keep the soul fromhell.Therefore if youwould seekyourselvesindeed,seekyourselvesinGod.

7.Becauseotherwiseamancanbenothinginreligion,neitherdonorsuffer;andthereforewemustresolveeithertodenyourselvesortodenyChrist.Beforewegooutoftheworld,weshallbeputuponthetrial.Peterdeniedhismaster,becausehecouldnotdenyhimself.Alldutiesinreligionputusuponself-denial-privatedutiesuponthedenialoflusts,andpublicuponthedenialofinterests;therefore we read of 'denying ungodliness and worldly lusts,' Titus 2.12. Inprivate duties: whenever you go to pray, private duties are contrary to theinclinationsanddispositionsof theheart,whichare foreaseandpleasure,andthegratificationsof theflesh. If thouhastnoself-denial, thouwiltneverbringthy heart toGod in them.Then in public dutieswemust look for opposition.Advancersofpublicgoodareusuallyexposedtopublichatred,theyaresuretobespokenagainst;whenthedevilcannotprevailwithinstrumentstoslackenthework of God, then he stirs up the world against it. That must be a completeactionwhereinmalicecannotfindfault.Itistrue,wearenotalwaysexposedtopersecution,butalwaystocensure.Manythathaveneitherheartnorhandstodogood, yet have tongues to censure those that do it,magistrates andministers.Thereforewemustlookfortrouble,ifnotfrommalice,yetfromenvy.Whocanstandbeforeenvy?Ifpersecutorsbeunderrestraint,yetcarnalprofessorswillbeapttoblemishwhatisnotdonebythemselves.ThereforewhosoeverwouldbeadiscipletoGodandChrist,thisishisfirstlesson;thisistheABCofreligion.Weshallneverdigesttheinconveniencesofaspirituallifetillweresolveuponit.Wemustmake over our interests in our lives, andwhatever is dear to us,reckon the charges, Luke 14.26. A builder spends cheerfully as long as hischargesarewithinhisallowance;butwhenthatisexceeded,andhegoesbeyondwhathehathreckonedupon,theneverypennyisdisbursedwithgrudging.Mostresolveuponlittleornotroubleinreligion,andfromthenceitcomestopassthatwhentheyarecrossed,theyprovefaint-hearted.Thereforeputyourlifeinyour

hand,andresolvetofollowChristwheresoeverhegoeth.

8.Everyonemustdenyhimself,because it is a specialpartof faith. FaithlooksuponGod'smercyinChrist,notonlyastrue,butasgood;betterthanlife,andbetterthanallthecontentmentsofit,elseitisnotfaith:1Tim.1.15,'Thisisafaithfulsaying,andworthyofallacceptation.'Itdothnotonlylookuponitasawise and faithful saying, but as a thing of choice. There is not only assent towhatistrue,butthereisconsentandchoice.Faithisaninclinationofthesoultotrueworth, and therefore,with a resting upon themercies ofChrist there is arenouncingof interest;Mat13.46, themerchant that foundtherichpearl 'wentandsoldalltobuyit'Thisisfaith,tocomeandtrafficwithGodforhismercyinChrist, topartwithall,whatever ispleasantandprofitable in theworld, ratherthanbedeprivedofhisgrace:Luke14.27-29, 'He thathatesnothis fatherandmother,yea,andhisownlife,cannotbemydisciple;'andthenourLordbringsthesimilitudeofamanthatgoesabouttobuild,andsitshimdownandcountsthe charge. In faith there is a sitting down and accounting the charges, orconsideringwhatitistotakeChrist.Thecomfortsofchristianityweprizemuch,buttheyareonlynecessarytobepropoundedincaseofdistressofconscience.Buthethatdesirestobeachristianindeedisseriouslytocastuphisreckoning,what is requiredat hishands, thoroughly to examinewhetherhebewilling toforegosuchhopesandcontentmentsasareincompatiblewiththelifeheseeketh,or toendureallcrossesandcalamitieswherewithhemaybeencumbered.Thebuilderthatgoeshandoverheadtowork,laysthefoundationofhisdisgraceinthelossofhiscost.MenlabourtofortifytheiractualpersuasionofthemerciesofChrist before the carnal lifebe renounced. It is amistake to look to faithfirst,andthesettlingourparticularassurance,asifthatwerethedifficultestthing in religion. The great difficulty lies in self-denial. As Christ put theyoungmaninMat.19.26,uponthetrial,Canstthouleaveall,andfollowme?sowearetoputourselvesuponthetrial,otherwiseourapplicationtoGod'smercy,andsettlingourparticularpersuasion,willbebutarashconfidence.Everyonehath some tender parts, and usually at first conviction our tender parts aretouched.WhenGodbegins toworkupon theheart,we should say,Soul, thouhastbusiedthyselfinawrongway,thereisonethingnecessary:comeoutofthatway,orthoushaltneverbehappy.Forsakethyfather'shouse:weareapttostickatthis,wearenotabletorenounceallforhim.AswhenGodcalledAbraham,hecalledhimfromhisfather'shouse;sowhenwearecalledtoGod,wearecalledfromsomethingpleasantandprofitabletoself.

NotesandSignsofSelf-denial

Thirdly,Thenotesandsignsofself-denial.There areexclusiveand inclusivemarks. Exclusivemarkswill showuswhenselfisnotdenied;theninclusivemarksfollow,whereinwemaytakecomfort.

1. Exclusive notes for conviction, how we may know when self is indominionandsovereignty.Itisasignselfisexaltedandindominion-

[1.]When a man did never set himself to thwart his own desires.Carnalindulgence makes lust a wanton. When we cocker our lusts, they growcontumacious and stubborn. They that gratify their senses and wallow in allfleshlydelights,neverknewwhatitwastobeexercisedinChrist'sschool;amanthat cannot deny his ease and pleasure is not fit for Christ: Eccles. 2.11,'Whatevermyeyesdesired,Ikeptnotfromthem;Iwithheldnotmyheartfromany joy.' When men can remit nothing of their vanity and luxury they makechristianitytobebutanotionandanemptypretence;theyaremenandwomenofpleasure,whenJesusChristwasamanofsorrows.ThechildrenofGodarealways wont to cross themselves in things which they most affect; as DavidpouredoutthewaterofBethlehemwhenhelongedforit.Itisgoodsometimestomakesuchanexperimentuponourselves;wemayfindoutmany imagesofjealousy, if we would try whether we could deny ourselves in what wemostaffect.

[2.]By an impatience in our natureswhenwe are crossed by others. Selfseemstobeaverydelicateandtenderthing;wecannotenduretohecrossedinouropinionsandinterests,orintheaccomplishmentofourlusts.Hamanissick,andcastuponhisbed,becausehewantedMordecai'sknee.Alwaysourafflictionargues thegreatness of our affection. It shouldbe theelachiston, 'the smallestthing,'astheapostlesaith,'tobejudgedofmen,'1Cor.4.3.Whenmenhaveseta high price and value upon themselves, they are vexedwhen otherswill notcomeuptotheirprice.JohndiedforcrossingHerodinhisHerodias;Jonahmadehisgourdtobeapieceofhimself,heprizedittoomuch,asappearsbyhisgreatvexationwhenGod had smitten it. Fretting andmurmuring showwhat is thetenderpartofoursouls,andwhatwehavemadeaspartofourselves.

[3.]Whenamanisloathtobealoserbyreligion.Someareofcheapandvilespirits,theyloveagospelwithoutcharges,astheapostlespeaks,1Cor.9.18,canbecontenttoserveGodsoastheymaybeatnoexpenseforGod.Look,asweshould count and reckonupon the chargesbeforeweprofess religion; so afterprofessionwe should ask consciencewhat it hath cost us tobegodly, atwhatexpensewe have been at for JesusChrist, sincewe have espousedChrist andreligion.DavidwouldnotserveGodwiththatwhichcosthimnought.Ifamanweretoldthathiswaytosuchaplaceisencumberedwithbriersandthorns,andthat he must ride through many dirty lanes, and must look for scratchingbrambles, andmanymiry places, nowwhenhe seeth nothing but a green andpleasantpath,hewouldthinkhehadmistakenandlosthisway;sowhenyouaretoldyourwaytoheavenisastraitway,andthatreligionwillputyouuponself-denial of your pleasure, profit, and carnal desires, and yet you neverwrestledwith your lusts, nor quitted anything for Christ, and meet with nothing, butpleasure,profitanddelightintheprofessionofreligion,youmaywellthinkthatyouaremistakenintheway,anditisagreatsignyouareyettoseekinthedutywhichChrist'sscholarsmustpractise.

[4.]Whentheheartisgrievedforthegoodofothers,itisasignselfisthenindominion. Many can rejoice and please themselves when God hath beenglorifiedbysomeactoftheirown,buttheyaregrievedwhentheworkisdonebyothers;selfishandcarnalmenwouldfainmakeamonopolyofreligion.Oh!consider,suchatemperisasignthatselfistoodearandneartous.WeshouldbeasgladifGodbeglorifiedbyothersaswhenourselvesaretheinstrumentsofhisglory.Luthersaid,Sinosnonsumusdigni,fiatperalios-Mydesignis,thattheworkofGodmaybedone;and if Ibenotworthy, let theworkofGodbedonebyothers.SoPaul;Phil.1.15,16,Manypreachthegospel,supposingtoaddaffliction tomybonds;yet if thegospel ispreached, I thereinrejoice,andwillrejoice. It is a Pharisee's spirit to malign and envy the good of others: John12.19,'Behold,alltheworldgoesafterhim,andweprevailnothing;'theywerevexedChristhadsomuchoftherespectsofthepeople.Menwouldmonopoliseallrespecttotheirfaction,andkeepupadevotiontotheirinterest;thismadetheelderbrotherenvyattheprodigal'sreturn,Luke15.Whenweenvythegiftsandgraces of others, and their esteem in the world, it is a sign self remains insovereignty and dominion.Many, because they would shine alone, are apt toblast and censure the repute of others, andmalign the gracewrought in them,whereasweshouldratherrejoicetherein.

[5.]Whenmencarenothowitgoethwiththepublicsotheymaypromotetheirprivateinterest. Imentionthisbecause,asself is tobedeniedforGod'ssake,soit is tobedeniedfor thegoodofothers.Thereisself inoppositiontoGod,andselfinoppositiontothegoodofothers:1Cor.10.14,'Letnomanseekhisown,buteveryonethegoodofothers;'asweareboundtopromotethegloryofGod,sothegoodofoneanothertoo,especiallythepublicgood.ThereforethechildrenofGodhavenoheartor regard to theirprivateconvenienceswith thelossof thepublic.Moses,whenGodpromiseth topreferhim,Exod.32.10,11,'Letmealone,donotbeseechmeforthispeople,andIwillmakeoftheeagreatnation.'Godoffershimacomposition, ifhewouldceasehisprayers,and tellshim the holy seed should be continued in his line, instead of the line ofAbraham,andalltherestofthetribesshouldbeabolished;yetitissaid,MosesbesoughttheLord,anddesiredmercyforthepeople,OLord,letnotthineangerkindleagainstthyheritage;itisnomatterwhatbecomethofme,sothepeoplebesafe.SoNeh.5.18, 'I tooknot thebreadof thegovernor,because thebondagewas heavy on the people;' he would not take the necessary support andmaintenance whereby the greatness of his place might be borne out, becausetherewasafflictionuponthechildrenofGod.Butnowcarnalmencarenothowthey embroil a nation, nor how it goes with the public affairs, so they maypromotetheirowninterest,andsetupselfinplaceandhonour.ThechildrenofGodarewont toyieldupall their own interest for apublicgood: Jonah1.10,'Castme into thesea;' so the tempestmaybestill,nomatterwhatbecomesofme.SoNazianzen,whentherewasagreattroubleandcontestabouthisplace-'Doth my honour trouble you? Let me go aside in obscure silence, and liveneglected,anddie,andmybonesbethrownintothedark,wheretheymaynotbefoundnorknown.'

2.Asthereareexclusivemarks,sothereareinclusivealso. I shallnamebutthree.

[1.]When aman in all his purposes, in every actual choice, is swayedbyreasonsofconscienceratherthanbyreasonsofinterest;whenheiscontentedtobeanything,soashemaybeserviceabletoGod'sglory,andJesusChristmaybeallinall.ThusPaul,whenhewasinastraitwhethertobedissolvedorstayintheflesh,itisnomatterwhichitbe,soChristbemagnified,whetheritbebylifeordeath,Phil.1.23.Ifmybodybespentwithlabour,orfallasaburnt-offering,in martyr-dom, it is no matter, so Christ still be magnified ; when we are

contented thatselfshouldvanish,soasChristmayappear,andshine inallhisglory.Aswhenthesundisplaysitsbeamsthestarsvanish;whenweareputuponanychoiceoflife,whetherweshalldothisorthat,stillwearetomeasureit,notby self-interest,butwith respect toGod'sglory.Seneca saith,Amagnanimousmancaresnot,dothnotlook,wherehemaylivemostsafely,butmosthonestly.A child ofGod looks, in the disposal of his affairs,where hemay havemostwork,anddomostservice,andnotmerelytoprovideforeaseandsafety.Asatraveller, when two ways are proposed to him, one pleasant, the other verycraggyanddangerous,hedothnotlookwhichwayismostpleasant,butwhichwayconducethtohisjourney'send;soachildofGoddothnotlooktowhatismostgratefultotheflesh,buthowhemaydomostworkandservice,andglorifyGoduponearth.

[2.] By an humble submission to God's will. It is a great conquest overourselveswhenwecanconquerourownwill.NowthechildrenofGodspeakasiftheyhadnowilloftheirownatall.Beforeprovidenceispast,theyabsolutelygiveupthemselvestoGod'sdisposal,eitherfordeliveranceortrouble.In2Sam.15.25,26,'ThekingsaiduntoZadock,CarrybackthearkofGodintothecity;ifIshallfindfavourintheeyesoftheLord,hewillbringmeagain,andshowmeboth itandhishabitation;but ifhe thussay, Ihavenodelight in thee,behold,hereamI, lethimdotome,asseemethgooduntohim.'Davidspeaksas ifhehadnowillofhisown,andgivesuphimselftothedisposalofGod.Soalsoafterthe event,whenGodhathdeclaredhiswill, they silence all themurmuringoftheir spirits: 1 Sam. 3.18, 'It is theLord, let himdowhat seemeth himgood.'There is enough to calm all the discontent of theirmind, there is God in theprovidence.AchildofGodcanlosenothingbyforce.Menmaytakeawayhisestatebyviolence,butheresignsittoGod.Godmaytakeawayhisfriends,buthe resigns them, they are taken away by the consent and resignation of asanctifiedwill.Sofortheirlives,theyresignthemselvesuptoGod.Thereforeitisnotable,whenthescripturespeaksofwickedmen,itissaid,'Whathopehaththehypocrite,whenGodshall takeawayhissoul?'andLuke12.19,Thisnightshallthysoulberequiredofthee.'ThechildrenofGodconsenttogiveuptheirsouls,estates,andfriends,uponthecallofprovidence.ThereisasubscriptiontoGod'swill - 'It is theLord.'Nay, there isnotonlypatience,but theycanevenblessGod,becausehiswillisaccomplished:Job1.21,'TheLordhathgiven,andtheLord hath taken away, blessed be the name of the Lord.' They can see asmuchcauseofblessingGod,notonlywhenhedothenrich them,hutwhenhe

dothimpoverishthem,andlayshishanduponthem;thisistocauseourwillstobeswallowedupinthewillofGod,andthisistobelikethegreatpatternChristhimself-'Notmywill,butthinebedone;'weshouldnotbelikeourgreatmasterifwedidnotthis.Christindeedpraysagainstaffliction,somaywe.Weshouldnot have known the greatness of his self-denial if he had not manifested hisnaturaldesires,butherefershimselftoGod.Andsomustwealso.

[3.]Whenamanisvileinhisowneyes,andreflectethwithmostindignationuponhisownsins.TherearenonethatpassasevererdoomthanthechildrenofGoddouponthemselveswhentheyhavesinnedagainstGod;theyneednootherjudge than theirownconsciences topassasentenceupon them.Mennaturallyare apt to favour themselves; they are slight in self-humiliation, and deep incensureofothers.Withindignationtheyreflectuponthesinsofothers,butwithindulgenceupontheirown.AsJudah,whenitwastoldhim,'Tamarthydaughterhathplayedtheharlot;andalso,behold,sheiswithchildbywhoredom.Judahsaid,bringherforth,andletherbeburnt,'Gen.38.24.Butwhensheshowedhimthetokens,andthathehaddefiledher,thenhewascalmenough.ItisotherwisewithGod'schildren,nosinssoodioustothemastheirown:1Tim.1.15,'JesusChristcametosavesinners,ofwhomIamchief.'Oh,thereisnosuchsinnerintheworldasIam,saithPaul.SoProv.30.2,'SurelyIammorebrutishthananyman,andIhavenottheunderstandingofaman.'Howcouldagodlymansayso?It is the fruit of spiritual indignation. A godly man spends the most of hisrevenge and spiritual indignation upon himself. Oh, there cannot be a morebrutishperson than Ihavebeen, thathave sinnedagainst somanymercies, somanyobligations,andsomuchlight!Thesearenotcompliments,buttheyspeakthem with bitter feeling. Saith Chrysostom, They do not only speak it inhumility, but in truth. They can but know the sins of others by guess andimagination,buttheyfeeltheirownsins,theyknowthembysense.Asinsorrowweareapttosay,Thereisnonelikemine.Why?Becausewefeelthegripesofour own pains. So the children of God, they feel how grievously they havesinnedagainstGod.SaithDavid,Ps.73.23,'Iwasasabeastbeforethee.'Theyknow they have more mercies than others, and more obligations than others,thereforetheiroffencesseemtothemtobemoregrievous.Well,iftheheartbebroughttothispass,thattheheatofindignationisspentuponthyownsins,andthese things be spoken not by rote and imitation, but out of deep sense andfeeling,itisacomfortablesignthatselfisdethronedinthee.

MeansofSelf-denial

Fourthly,Togiveyouthemeansofself-denial,wherebythisworkmaybemademoreeasy.

1. If youwoulddeny yourselves, lessen your esteemandyour affection toworldlythings.I join them together because affection follows esteem. If you would denyyourself for Christ, youmust prize the worst of Christ before the best of theworld,SeePs.84.10,'Ihadrather,'saithDavid,'beadoorkeeperinthehouseofmyGod, than todwell in the tentsofwickedness.'Whenanearthenpitcher isbroken,amanisnottroubledatit,becausehehathnotsethisesteemandheartuponit,beingbutatrifle.WhatmadeMosessoeminentforself-denialthathecould refuse all the honours of Pharaoh's court, and choose rather 'to sufferafflictionwiththepeopleofGod,thantoenjoythepleasuresofsinforaseason'?It is said, 'He esteemed the reproach of Christ to be greater riches, than thetreasuresofEgypt,'Heb.11.25.Moses'esteemwasset right.Again, lessen theaffection; thegreatnessofour affectioncauseth thegreatnessofour affliction.Thereforewearesotroubledtopartwiththings,becauseourheartsaretoomuchsetuponthem.Wegreatenthethingsoftheworldinouresteemandaffection;then it is a trouble topartwith themforChrist's sake.Alas! all theseoutwardthings, they serve but to prop up a tabernacle that is always falling. But howshallwe lessen our esteem and affection; is that in our power? I answer,Youmaydomuch,denylustsintheirfirstmotion,eretheygrowuponyouresteemandaffection,andprevailbydelightinthesoul.Whenanythingbeginstosittoocloseandtoonear theheart, it isgoodforachristian thentobewary,andaskthisquestion,HowshallIdenythisforGod?ICor.6.12,'Iwouldnothebroughtunderthepowerofanything.'Thoughtheobjectsyouconversewithalbelawful,yetwhen they encroach upon thy spirit, then deny them.And then take heedwhat thoudostaccount thyself. It isagreatpartofchristianprudencetoknowwhat isourselves.Donotcountsin thyself.Seehowtheapostleparts it,Rom.7.17,'ItisnomoreI,butsinthatdwellethinme.'Thoushouldestbeabletosayconcerningallcarnaldesires,ItisnotI,butsin.Thereisanoldandcorruptself.So thoushouldstnotcount theworld thyself, that isnoneof thee:Luke12.15,'Take heed, and beware of covetousness.'What is the reason? 'For man's life

consistethnotintheabundanceofwhathepossesseth.'Itisnotthyself,thouareneitherfurtherfromthegravenorthenearertotruecontentment;Imaybehappywithoutthis.

2.Seekself inGod,thisisaninnocentdiversion.Whenwecannotweakentheaffection,letuschangetheobject.Whatisitthatissoneartothee?Isithonour?seekhonourinGod.Dobutchangevaingloryforeternalglory.ThatisalawfulseekingofselfwhenweseekitinGod:John5.44,'Howcanyebelievethat receivehonouroneof another, and seeknot thehonour that cometh fromGod?'Youmaychangeyourdesiresfromvaingloryintoeverlastingglory:John12.43,'FortheylovedthepraiseofmenmorethanthepraiseofGod.'Ifamandiddesirepraise,wherecanwehavebetter than tobepraisedwithGod'sownmouth, in the face of all theworld, at the great day of accounts,whenChristshallproclaimyoutobeanheirofthecrownofheaven?Soforpleasure;ifthysoulbedrawnouttoit,oh!remember,therearenopleasuresliketothosechastedelightsthoumightestenjoybycommunionwithGod,thepleasureswhichareathisrighthandforevermore.Affectionsarenotabrogated,butpreferred;andwetransplant our desires, that they may flourish in a better soil, if thou desirestriches, turn out thy heart toward the good treasure God hath opened in thecovenant,toberichingrace,richtowardsGod.

3. If thou wouldst deny thyself, resolve upon the worst, to please God,thoughitbewiththedispleasureofyourselvesandalltheworld.Usuallywedo not sit down and count the charges, we do not make our resolution largeenough. When we take up the profession of religion, we look for but littletrouble, therefore are soon discouraged. Usually we give God but smallallowance;wedonotcarryourlivesandourestatesinourhands,asweshoulddo,whenwetakereligionuponus.AmannevercomestoChristrightly,unlesshegivesuphimselfandfriends,andbidsChristtakeall.Tillitcomestosucharesolution asNazianzen had concerning his human learning - I never affectedriches,norgreatnessintheworld,onlyIhaveaffectedalittleeloquence,andIwilltellyouhowfarIhaveaffectedit,thatIhavesomethingofvaluetoesteemasnothingforChrist.SomenshouldgiveChristliberalallowance;thenwhenitcomestotrial,thouwiltnotbegrudging;itisthatthoudidstcountupon,topartwithforChrist'ssake.

4.Takeheedofconfiningthywelfaretooutwardmeans,asifthoucouldstnotbehappywithoutsuchanestate,withoutsomanyhundredsintheworld;beware

ofbindingupthylifeandcontentmentwiththecreature,forwhenwecometopartwith it,we can as soon partwith our lives.The children ofGod resolve,'Though the fig-tree do not blossom, and the labour of the olive fail, yet torejoiceintheLord,'Hab.3.17,18.ThisshouldbeaChristian'sresolution,nottotrusttothecreatures,butinGod,thoughallthesethingsaregone.Thisisaholyindependency,whenourheartsaretakenofffromthecreature.Themenoftheworldhaveonlyacandlewhichissoonblownout,anestatethatmayeasilybeblasted:but thechildrenofGodhave thesun,whichcanstead themwithoutacandle. The Lord saith, Hosea 2.11,12, 'I will cause their mirth to cease,'speakingofthecarnalJews.Why?'Iwilldestroyhervinesandherfig-trees.'Allthe wicked man's happiness is bound up with the vine and fig-tree, with hisestate.Consider,yourhappinessdothnotliewithinyourselves,norinanyothercreature, but in God alone. God in himself is much better than God in thecreature;nowcarnalmen,theyprizeGodinthecreature,butnotGodinhimself.AndthereforethefirstthingwemustdependuponisthatGodisanall-sufficientGodinhimself;notGodinfriends,notGodinwealth,butGodinhimself.Wecannotseehowitcanbewellwithoutfriends,andwealth,andliberty,thereforeour hearts are glued to them. Oh, take heed of this. All these things are butseveral pipes to deliver and convey to us the influence of the supreme cause;thereforestillprizeGodinhimselfbeforeGodinthecreature.

5.Direction: oftenact faith, and lookwithin the veil. Send thy thoughts asspies andmessengers into the land of promise.Amanwill better quit that hehathuponearthwhenhehathstrongexpectationsofheaven,Rom.8.18.WhenamanseeththatGodhathlaidupamoreexcellentgloryforhim,hewillreckonthesethingsarenottobenamedthesameday:2Cor.4.16,'Forwhichcausewefaintnot:but thoughtouroutwardmanperish,yet the inwardman is reneweddaybyday.Forourlightaffliction,whichisbutforamoment,workethforusafarmoreexceedingandeternalweightofglory,whilewelooknotatthethingswhich are seen, but at the things which are not seen.' The apostle gives anaccount of his valour and resolution; how he was able to withstand thediscouragementsoftheworld-'Welooknotatthethingswhichareseen,butatthethingswhichareunseen.'Heavenwillsatisfyalllossesandthentheworldisquittedwithease.Look,asthewomanleftherpitcherwhenshewasacquaintedwithChrist;sowhenamanisacquaintedwithbetterthings,hisheartistakenofffromtheseoutwardthings.WhenChristsaidtoZaccheus,salvationiscometothyhouse,thenhepresentlyadded,'HalfofmygoodsIgivetothepoor.'When

theheartismuchinheaven,theearthwillseemasmallthing.Whenwelookupon the stars, they seembutas somanysparksand spangles;but ifwewereabovetheearth,theworldwouldseembutlikealittleblackspot.

6.Inalldebatesbetweenconscienceandinterest,besuretoobserveGod'sspecial providence to thyself.When conscience and interest are a struggling,consider,whencehadstthouthatwhichthouartsounwillingtopartwithal,butfrom theLord?Distrust is the groundof self-seeking.Wedo not consider theprovidenceofGodtous,andthatallchangesareinhishands,andthereforewecannotdenyour-selves.Whoisthatwhichgavetheesuchanestatethatthouartlothtolose?orsuchacomfortthouartunwillingtopartwithal?WhenAmaziahthekingofJudahwasadmonishedbytheprophetnottoletthearmyofIsraelgowithhim,'WhatshallIdo,'saithhe,'forthehundredtalents?'2Chron.25.9,thesumforwhichhehadhiredthem;andthemanofGodanswered, 'TheLordisabletogivetheemuchmorethanthis.'Sowhenthouarttroubled,HowshallIdoto live?whatshall Ido foranestate?TheLord isable togive theemore thanthis. It isGod'sblessing thatmaketh rich,andhecansupply theewithagreatdealmoreifheseefit.Menthinkitistheirownprovidencethatdothall,andsotheyarelothtopartwithwhattheyhave.Consider,thoucouldstnothavethisifGodhadnotgivenitthee.Sowhenmenarelothtolosetheirfriends,when,bytheprofessionofreligion,theymaybeindangerthereof,rememberwhobroughtthem to be thy friends. Prov. 15.7, 'When a man's ways please the Lord, hemakes his very enemies to be his friends.' Piety will do more than carnalcompliance.ThoumaystbythishazardGodandthyfriendstoo.

7.ConsidertherightGodhathinallthatisthine;hehathanaturalright,andarightbycontract.Anaturalrighttoallthouhast:hemadeit,andhegaveitthee.Nocreaturecanbesuijuris,athisownpoweranddisposal.Richesarenot thyown,butGod'sbounty to thee.Foolishmenaccountall that theyhavetheirown,theythinktheymaydowithitastheylist:Ps.12.4,'Ourtonguesareourown,whoisLordoverus?'Consider,thytongueisnotthyown,foritwasnotmadebythee;andwhenitisblasted,thoucanstnotrepairit.Aprodigalthatisnotabletodenyhispleasure,speaktohimaboutit,andhewillanswer,Ihopethatwhich I spend ismy own.Thy estate is not thy own, to spend it as thoupleasest. So covetousmen think they are absolute lords ofwhat they have: 1Sam. 25.11, 'Shall I take my bread, and my drink, and give it to strangers?'Goodsmustbelaidoutaccordingtotheowner'swill,elseitisrobbery.Nowall

that thou hast is God's, therefore thou art to part with every interest andconcernment of thine, as it may be for his glory. God hath a right also bycontract:thouhastgivenupthyself,andallthatisthine,toGod,Rom.12.1;anddo but consider the danger of alienating things that are once consecrated.Consider,whatwastheendofAnaniasandSapphira.

Before I come to the particular kinds of self-denial, take some observationsconcerningthisduty.

Ifyouwoulddenyyourselves,[1.]Everyonemustobservehis temper,and theparticularconstitutionofhisownsoul.Thereareseveralwaysofsinning;leteveryonelooktohisownway,Isa.53.6.Godknows,wearealloutoftheway,butusuallythereissomeparticularwayof sin intowhichourheartsdowanderanddigress.NowwhenGod tries any man, he tries him in his Isaac; therefore self-denial must beconsideredaccordingtothekindofself-love.Whichwaydothself-lovemostofallbendandinclineyoursouls.Theobservationisnecessary,becausetheremaybe somekindof shadowof self-denial in carnalmen.Lusts areobstinate, andbecause their contrarietywill not giveway one to the other, therefore, for theconvenience of the grand lust, a man may deny himself in something. Acovetous man bereaves his soul of good, and may be rigid and sullen to hisnature,yethemaynotdenyhimself.Hemaydenyhimselfofpleasure,butnotofworldlyprofit.Others,thatareofadreggyandvoluptuousconstitutionofspirit,theymaybeslightastoworldlyprofit,whentheirheartsarecaughtbyanothersnare:Ps.18.23,'Ikeptmyselffrommineiniquity.'Usuallythereissomespecialsin,which,bythefrequencyoftemptationthatoftenoccurs,andourdesiresthatway,wemaycalloursin.Nowhereinisouruprightnesstried,whenwecandenyoursin.

[2.]Manymaydenythemselvesinpurpose,thatyetfailwhentheycometoact.Certainly,inpurposewemustdenyourselves.WheneverwecometoChrist,wemustbringour lives andour comforts inourhands;wemust comewith aresolutiontopartwithall.ThougheveryChristianbenotamartyrineffectandact,yethemustbeinvowandpurpose,andresolvetorenouncealluponthejustandconvenientreasonsofreligion.Nowthetrialiswhenweareputupontheseparticularcases.Wecannotsowelljudgeofanaffectionbyitssingleexercise,aswhen it is brought to a direct conflict and trial, The things of religion, in theabsence of a temptation, may seem best to the soul; but the spirit is never

discovered tillwecometoanactualchoice,andparticularsarecomparedwithparticulars; then desires, which before lay hid and dormant, rouse themselvesandoppugngraceinthecivilwarsofthesoul.Whenthereisaconflictbetweenconscience and interest, then are we tried. Now you need not wish for thesecases, for before you go out of the world you will find they will come fastenough.Manycaseswillhappenwhenduty iswithoutencouragement,andallself-respects fail; nay, when for conscience' sake you are put upon visibledisadvantage,Rev.12.11. It issaidof thechildrenofGod, that 'they lovednottheirlivestothedeath.'Whenitcametothispinch,thateithertheymustdenylifeordenyChrist,thentheylovednottheirlives.Manymayinaprodigalityofresolution,seemtolayallatChrist'sfeet,asPeterinhisconfidencetalkedhigh-'Iwillnotdenythee,'butyetafterwardtheymayfail,whentheycometoresistuntoblood:Heb.12.4,'Yehavenotyetresisteduntoblood,strivingagainstsin.'WhenyoumustmakechoiceoftheworldorChrist,thenarethebestdiscoveriesmade.

[3.]Theyarenothinginreligionthatcannotdenypleasureandthedelicacyof life. For this is the constant andprivate self-denial of aChristian,which isalwaysnecessary.Allsinisrootedina loveofpleasuremorethanofGod;forthereforedowesin,becauseofthecontentmentwedoimaginetobeinsin,thatdraws on the heart to the practice of it. Now he that cannot abjure hiscontentmentisnothing:Prov.25.28,'Hethathathnoruleoverhisownspiritislike a city that is broken down, and without walls.' The meaning is, he thatcannotsubduehisinclinationtopleasure,dothlieopentoeverytemptation.Asanunwalledtownintimeofwarreceiveseveryarmythatcomes;soishissoul,it lies obvious to temptation. And besides, pleasures will necessarily bring abrawn upon the heart, they are so contrary to the severity of religion. Senecasaid,Certainly,itisnecessarythatheshouldhavelowthoughtsofdutythathathhighthoughtsofpleasure,andtogratifyhissenses.IfGodhadrequirednothingofusbuttheperfectionofreason,ifwewereonlytoshowourselvesmen,theremust be a bridle upon appetite and sensual desires. There is an old quarrelbetweenappetiteandreason.Natureitselfwouldsuggestsuchargumentstousaswouldputusuponthemortificationofthesenses.

[4.] We must deny ourselves in point of desire as well as in point ofenjoyment:Titus2.12, 'Denyingungodlinessandworldlylusts.'Thegreatpartof thisdutyconsists inmortifyingandsubduingworldly lusts, thatwemaybe

contentwithourportion,thoughbutalittleoftheworld,ifGodseethusfitfornomore.Itisahighpointofself-denial,notonlytopartwithwhatwehave,butto be contentwithwhatwe have;when the soul comes to this, to say, I haveenough,becauseIhaveasmuchasGodallottethme,andbecauseGodseethitfit I shouldhavenomore.Tobe contentwith a little of theworld, andnot todesiremore,itisthepoorman'sdutyaswellastherich.Asarichmanistoquithis possessions when God calls him, so a poor man is to quit, mortify, andsubdue his desires. Covetousness, when once it prevails upon the heart, itdesires,itgrasps,itaimsatthewholeworld;thereforeChristsaith,Mat.16.26,If aman should gain thewholeworld,' implying, that is in the aims ofmen.When a man's corruptions break out that way, he will never be satisfied.Solomon saith Eccles. 5.10, 'He that loveth silver shall not be satisfied withsilver.' The heart ofman is largely drawnout, so that like the grave,we shallneverbeabletosay,It isenough.Toenjoycomplacencyinourportion, it isagreatpartofself-denial.Todesiremore,itisbuttodesiremoresnares.IfIhadmore,Ishouldhavemoretrouble,moresnares,moreduty;greatergatesdobutopen to more care; I should have more to account for, more time, and moreopportunity; and alas! I cannot answer for what I have already. If a plant bestarved in the valleys, it will never thrive on the mountains; so if in a lowconditionwearenotabletoconquerthetemptationofit,whatshallwedoifwehadmore,ifwecannotberesponsibletoGodforwhatwehave?

[5.] Vainglory is as sordid a piece of self, and as much to be denied, asaffectationofrichesandworldlygreatness.Covetousness, thatcarriesamantoanotherobject,butvainglorytoanotherend;theonemakesusidolaters,andtheotherhypocrites;anidolatersetsupanotherGod,andahypocritedeniesthetrueGod.Formark,God,byreasonoftheexcellencyofhisbeing,istobethehighestobjectofourrespect;andbecauseheisthesupremecause,heistobetheultimateendofallouractions;andwhenwesetupanotherend,wedenyGodhisprerogative.

[6.]Weare todenyourselves,notonly incaseof temptation todirect sin,when eitherwemust thus deny ourselves or actually sin, but also for thegeneraladvantageofdutyandobedience,andtheconveniencyofaholylife;for instance, I am todenymypleasure, not onlywhen reasonmaybegrosslydiscomposed,notonlybyrefusingsuchworksofthefleshasstinkinthenostrilsofnature,butlestIbeunfittedforduty,lestinsensiblyIcontractadistemperand

brawnuponmyheart.AndsoIamtodenyriches,notonlynottoseekthembyunlawfulmeans,andwhenIcannotkeepthemwithagoodconscience,butnottolayout thestrengthofmyspirits inthepursuitof theworld, that itmaynotintercept the vigour and strength of my soul, which should be reserved forcommunion with God. So I am to deny honours, that is, not only ambitiousaffectationofthem,butwhentheywillmakemetolosethepleasantopportunityof devout retirement, and a religious privacy with God. And riches are to bedenied,notonlywhentheychokeconscience,butwhentheychoketheword.

[7.] In the work of self-denial there must special regard be had to theseasonswhereinwelive,inseveralcases.

(1.)IndoubtfultimeswhenGodseemstothreatenjudgment,thenourheartmust bemore loose fromworldly comforts than at other times, andwemustdeny ourselves of those comforts which at other times a manmay take. OurSaviourreproacheththescribesandphariseesfornotdiscerningtheseasons.ItisagreatfaultofChristianswhentheydonotregardtheseasonandtimeofGod'sdispleasure;forinstanceJer.45.4,5,'ThatwhichIhavebuiltwillIbreakdown,andthatwhichIhaveplantedIwillpluckup,eventhiswholeland.Andseekestthougreatthingsforthyself?Seekthemnot.'Iampullingdown,saithGod,andplucking up, and for men to mind worldly greatness, and honours, and theconveniences of the outward life,when the face of the times looks towards ajudgment, when we may see a storm in the black clouds, then to think ofbuilding,planting,andadvancingourselves, it ismostunseasonableandhorridsecurity.ThistheSpiritofGodtakesnoticeofinthementhatlivedinthedaysofNoah:itissaid,'Theyateanddrank,andmarried.'Allthesethings,youknow,are necessary for the supportation of mankind; but when they minded thesethings,andhadnoregardto theseason,didnotsee thestormin theclouds,atsucha timewhenGodseems tobeginhiscontroversywithanation,whateverwedo,weshoulddoitwithcautionandfear;forthemorewebusyourselvesintheworld, themore snares dowe draw upon ourselves.God looketh, thatweshould be observant of the season, and not seek after honours, and ease, andplenty.When judgments are coming, our hearts should bemostweaned then,whenthefaceoftheskydothbegintolowerandthickentowardsastorm.(2.)Whenweareliketoputastumbling-blockinthewayofanewconvert,2Kings5.26.TheprophetspeakingtoGehazi,whenheranafterNaamanforagift - 'Is this a time,' saith the prophet, 'to receive money, and to think of

vineyards and olive-yards, and sheep and oxen, and men-servants and maid-servants?' Simply to receive a gift had not been unlawful, but Elisha wasresolvedtotakenone,toshowhedidnotmakeatradeofmiraclesforhisprivategain,butitwasGod'shonourheaimedat;itwasenoughforhimthattheGodofIsraelwas acknowledgedbyNaaman theSyrian tobe the trueGod, hewouldallure him by the freeness of the gift. The prophet doth not so much rebukeGehaziforthelie,asfortheunseasonablenessofthemotion,thatitmightbringdisgraceuponthehonourandhighcallingoftheprophet,anddishonourtheGodofIsrael.Wemustdepartfromourownconveniencyinsuchcases;itisagreatstumbling-block to the world when they that pretend to reformation seekhonours,profits,greatplaces,andprefermentsforthemselvesandtheirfamilies.Allpiousdesignsmusthaveasuitablecarriage.InAustin'stimeitwasascandalagainst the Christians, and the heathens soon took up that reproach, that theyoverturnedtheidols,notoutofanypietyordevotion,butcovetousness,thattheymighthavethegold.Reformersofallmenshouldbecontentwiththegoodnessoftheaction.(3.) In prosperous times of the church there is much self-denial to bepractised.Iconfess,self-denialischieflyforsufferingtimes,forsoitisinthetext - 'Let him deny himself, and take up the cross;' these two are coupledtogether,thatwhenacrossmeetsusinourway,whichwecannotavoidwithoutsomehazardofconscience, thenwemustdenyourselves.But,however, it isadutythatisalwaysinseason.Ishallshowyouwhereinthisself-denialistobepractisedinprosperoustimes.1st.Wemustdenyourselvesincharity,andinaconstantimprovementofoursubstancetoGod'sglory.Charity,itistheconstantventofchristianaffection,aholyemptyingoutofselfinliberalandcharitabledistributions,anditistheonlycure and preservativewe can have against self-seeking, if done out of sincereaims:Mark10.31,'Gosellallthatthouhast,'saithChristtotheyoungman,and'givetothepoor,andcomeandfollowme,takingupthycross,'buthewassadatthatsaying.Thereissomewhatextraordinaryinthattrial, 'Go,sellallthatthouhast,andgivetothepoor.'Thisistheself-denialChristcallethfor.Canwetrusthimuponabillofexchangetobepaidinheaven?Howmuchistobegivenishardtodefine,somewhatmustbedoneworthyofthegospel,andthatyoumayhave more comfort within yourselves, otherwise you may be as great a self-seekeras those thatgetgoodsbyrapine,whenyoupossess themwithavarice.Heisnotonlyacovetousself-seekerthattakesawayothermen'sgoods,buthethatpenuriouslykeepshisown, ifheholdethmore than ismeet;weare togo

backsomedegreesinpompandpleasure.TaketheexampleofJesusChrist,howmanydegreeshewentback:2Cor.8.9,'Whenhewasrich,hebecamepoor,thatwemightberich.'2d.Inobediencetothewordinthestrictest inwardduties.Manydutiesgoagainst the bent of a carnal heart, as inward mortification, meditation, self-examination.Thereisnooutwardgloryinthesethings,andtheyarepainfulanddistastefultofleshandblood.Nowinthiscaseyoumustdenyyourselves,forthefreepracticeoftheseholyduties.Cornelius,whenhecametoPeter,heandhisfamily,saythey,Acts10.33,'HereweareallbeforetheLord,tohearallthingsthatarecommandedtheeofGod;'wearecontentedtohearwhateverGodwillbepleased to teach.Theministersof thegospelarefactorsforheaven, theydriveGod's bargain and covenantwith theworld.Now theLord cannot endure anyreservation,andwithdrawingtheshoulderfromanyknownduties;howcontraryanddistastefulsoever theyare to fleshandblood,youmustpractise them.Weare all afraid of sins against conscience, and certainly they will be veryclamorous.Butnowtheworldismistakeninsinsagainstlightandconscience;we think that sins of commission are only sins against conscience; aswhen amancommitsadultery,tellsalieagainstacheckofconscience;but,oh!letmetellyou,sinsofomissionmaybesinsagainstconsciencetoo:James4.17,mark,the apostle doth not say, To him that knows it is evil, it is sin; but 'he thatknowethtodogood,anddothitnot,tohimitissin;'whenyouareconvincedofanyduty,anddonotpractise it;youarenotcomeup toChrist's rules.Sinsofomissionaresinsagainstknowledge,aswellassinsofcommission.3d.Intheuprightnessofouraims,toseethatwebenotguidedbyaimsthatflowfromself-love.Amanhadmoreneedtofearhisheartinprosperoustimesthanintimesofpersecution,thathebenotledwithperverserespects,withtheoutwardcountenanceofreligion,withrespecttohisowninterest,thatyoubenotloversofyourselves,under 'a formofgodliness,'as theapostlespeaks,2Tim.3.1.Thatyoudonotmerelyholdoutapretenceof religion,upon thoseunduemotives.There are no greater enemies toChrist than those that professChristuponself-interest,Phil.3.18,19.TheapostlespeaksofsomethatpreachedChristcrucified,whoseGodistheirbelly,andwhomindedearthlythings;alltheiraimwastoflowinabundanceofwealthandpleasure.Theyreallyopposethevirtueandpowerofhiscross,asmuchasthosethatopenlydocallhimaseducer.4th. Inprosperous timesyouare todenyyourselves, inmortifyingearthlypleasuresandcarnaldesires,howdearsoevertheybetothesoul,thoughourlustsbeasnearanddearastherighthandandtherighteye.Intimesofdanger

Godtakesawaythefuelofourlusts;butintimesofpeacewearetotakeawaythedesiresandluststhemselves;andindeedthatishardest.ItiseasiertoquitlifethanonelustforChrist;thesebeingmorerootedinournature,aremorehardlyovercome;enduringofhardshipsisnothingtotheovercomingoflusts.Wearetocrucifyanddeaden thesedesires to theworld,howsweetsoever theybe.Menthinktherecanbenopleasure,butintheaccomplishmentoftheircarnaldesires.Itispleasant,nodoubt,toawomanwithchild,tohavewhatshelongsfor;butyetitismorepleasantnottobetroubledwiththoselongings;sowhentheselustsaregone, itwillbeexceedingpleasantandcomfortable to thesoul.Yourgreatwork then is to takeheed that youdonot live as those that aredebtors to theflesh,Rom.8.12.Youoweno suit, and service to your carnal desires.Weareboundtoclotheandfeedthebody,thatitmaybeaninstrumenttoserveGod,butno further;youarenotdebtors to it,youowe itnothingand therefore if thosedesiresencroachuponyou,youmust renounce them.Theconveniencesof thepresent life, these things serveonly asballast to a ship in thepassage,weareboundforacitywhosecommoditiescannotbepurchasedforgoldorsilver.Youcannotbuyrepentance,faith,pardon,orglory,withgoldorsilver.5th. This public self-denial is required of you in seeking to promote thecommonsalvationandpublicbenefitofthesaints,withoutanypartialrespecttoyourowninterestandopinion.UsuallythisisthefaultofthechildrenofGod,saith Nazianzen, when they begin to grow well, then they are factious anddivided, as green timber that lies in the sunshine is apt towarp; sowhenweenjoythesunshineofprosperity,weareapttodivideandgrowturbulent:Rom.15.2,theapostlesaith,Leteveryoneofuspleasehisneighbourforhisgood,toedification.'Wearenottopleaseourselves,nottolooktothegratificationofourownopinions,nottobeprivatelyurgingourownopinionstothetormentingofinterests and thebreachof christian charity; it is amost spiritual kindof self-denialtobeeverruledbyrespectstothegeneralinterestsofreligionmorethanbyprivateaffection toourownparty.Look,as theelements leave theirpropermotion;thewaterwillascend,andtheairdescend,toconservetheuniverse,andthattheremaybenovacuumandemptinessintheworld;soitisgoodnottobepartial to our own private interest, and at least to forbear censures andexasperations,anddrawingeverythingtotheheight.

GodtheFirstCause-DenyingSelf-dependence

Secondly,Havinghandled thedoctrineof self-denial ingeneral, I come to thekinds and subjectiveparts of it; selfmust bedenied so far as it is opposite toGod,orputintheplaceofGod;andthereforewemayjudgeofthekindsofself-denialaccordingtothedistinctprivilegesoftheGodhead.

1.AsGodis thefirstcause,uponwhomall thingsdepend in theirbeingandoperation,andsowearetodenyself,thatis,self-dependence.2.Godis,andhealone,thehighest lordandmostabsolutesovereign,whoswayethallthingsbyhislawsandprovidence,andsowearetodenyself,thatis,self-will, by a willing and full obedience to his laws, and by an absolutesubjectiontothedominionofhisprovidence;theoneisholiness,andtheotherispatience;theonerelatethtohisgoverning,theothertohisdisposingwill.3. God is the chiefest good, and therefore to be valued above all beings,interestsandconcernmentsintheworld,andsowearetodenyself,thatis,self-love.4.Godisthelastend,inwhichallthingsdoatlengthterminate,andsoweareto deny self, that is, self-seeking. According to these considerations is thedoctrineofself-denial.

AsGodisthefirstcause,sohewouldkeepuptherespectsoftheworldtohismajestybydependence and trust. It is the ambition ofman to affect anindependency, to be a god to himself, sufficient to his own happiness. NownothingcanbetoGodmorehatefulthanthis.Themainthingthatpreservesandmaintains our allegiance and respect to the crown of heaven, is a constantdependenceuponGodforallthings.Forwefindbyexperiencethattheheartisnever kept in a right frame but when we look for our all from God. Andtherefore it is notable that in the covenant of grace, wherein the Lord wouldrepair the ruins of the fall, and bring the creature into a new obligation tohimself, God represents himself as all-sufficient, when he came to make acovenantwithAbraham:Gen.17.1,'IamGodall-sufficient;'webringnothingtothecovenantbutall-necessity,andwecometomeetwithall-sufficiencyinGod.Nowagreatpartofself-denialistoworkusofffromallotherdependencies.Wearemarvellously apt to depend upon our own righteousness, our ownwit and

wisdom,ourownspiritualstrength,andthesuppliesofoutwardlife.ThereforeIshall in thesucceedingdiscourse,seek todrawoff theheart fromthese things,thatsoourtrustanddependencemayentirelybefixeduponGodhimself

ThatwhichIshallfirstpersuadeyouuntois-

First,Todenyourownrighteousness.For thiswehaveapregnantexample,andthatistheexampleoftheapostlePaul:Phil.3.9,'Icountallthingsbutdunganddross,thatImaybefoundinhim,nothavingmineownrighteousness.'Lookintothecontext,andyouwillfinditexpresstothepurpose.Inthe4thverse.hesaith, 'If anymight have confidence in the flesh, Imightmuchmore.' It is nogreatmatterforthosetodenythemselvesthathavenothingtotrustto;butnow,whocoulddisplaysuchabannerofhisownexcellencyasPaulcould?Besideshisotherexternalprivileges,takenoticeofhismoralqualification:verse6,'Thathe was, touching the righteousness of the Law, blameless;' that is, whilst apharisee,hewasamanofa strict andsevere life, foroutwardconformityandrighteousnessoflifealtogetherblameless.Whosostrict,sojust,andtemperateas Paul?Nay, after hewas aChristian: ver. 8, 'I have suffered the loss of allthingsforChrist;'creditandinterest,honoursamongtheJews,friends,country,allthings,inthebehalfofthegospel.Nowwhatishisjudgmentuponall?Seever.7,'ThosethingswhichweregaintomeIcountedloss.'Naturally,hewasaptto count those things gain, to lookupon themas rare and singular grounds ofconfidence. If anymight expect to be saved, certainly Paulmight; youwouldhavewishedyoursoulinhissoul'sstead,ifyouhadbeenacquaintedwithhim.ButsaithPaul, 'Icountedthemtobe loss,' that is, throughthe treacheryofmyheart would prove hindrances from closing with Christ, and dangerousallurementstohypocrisyandselfconfidence.Nay,herepeatsitagaininthe8thverseforthegreateremphasis- 'Yea,doubtless,andIdoaccountallthingsbutloss,'toshowthathemadethisjudgmentnotonlyuponhisJewishobservances,butuponhisactionsasaChristian,uponhisgoodworksafterfaith; thoughhehadconvertedmanythousandstoGod,anddoneandsufferedmuchforChrist,'yetIdotothisdaycountittobealoss,Icountthemtobeskubala,dog'smeat;notthatherepentedofanythingthathehaddoneandsuffered,butastheymighthindertheapplicationofthemeritofChrist,butasthingsthathisheartwasapttopleadbeforeGod's tribunal. It isallnothing, it is loss, it isdung, it isdogs'meat.Andwhy?-'ThatImightgainhim,andbefoundinhim,'etc.AllwastomakewayforthegreateresteemofJesusChrist.

Now,uponthiseminentexample,letmepressyoutothiskindofself-denial,todrawoffyourheartsfromyourownrighteousness.Mymethodshallbethis-1. I shall show you how hard a matter it is to bring men off fromdependenceuponourownrighteousness.2.Thedangerofleaninguponourownrighteousness.3.Somediscoveriesof those thatare taken in thissnareofdeath, thatarecarried away by a vain trust and presumption of righteousness inthemselves.4.Someremediesandcures.

[1.]Ishallshowitisaveryhardmattertobringmenofffromadependenceupontheirownrighteousness.(1.)Becausebynatureitisincidenttoallmen.Thisisanevilthatisnaturaltous.Worksareournaturalcopyandtenure.'Dothis,andlive,'itwasthecovenantmadewithAdam,anditiswrittenupontheheartofallmen.Weallseektobesavedbydoing.Thereforeuponconviction,assoonaswebegintobeserious,assoonastheconscienceisawakened,thefirstquestionis, 'WhatshallIdotobesaved?' John 6.28, 'What shall we do, that wemaywork the works of God?'Theyimaginedthatlifeeternalmighthegainedbytheworksofthelaw,withoutChrist. Now this natural disposition is confirmed and strengthened, partly byignorance and security. Men do not know what is necessary to truerighteousness: Rom. 10.3, 'Being ignorant of the righteousness of God, andgoingabouttoestablishtheirownrighteousness,theyhavenotsubmittedtotherighteousnessofChrist.'TheydonotknowwhatisnecessarytothejustifyingofasoulinGod'ssight.Nonearesoapttorestintheirownrighteousnessasthosethathaveleastreason-viz,personsignorantandformal.TheapostlePaulsaith,Phil.3.4,'Ifanymighthaveconfidenceintheflesh,muchmoreI.'Asthosethathavelittlelearningwillbeshowingofitonalloccasions;sopersonsthatdobutregardtheoutsideofreligion,andpractiseformalduties,aremostapttorestinthem.Why?For formaldutiesdonotdiscoverweakness, andsopuffmenup.Carnalmensearchlittle,andblindconscienceissoonpacified;usually,menthatareignorant,andgooninadeadcoursewithoutfeelingdefectsandneedingthesuppliesofheaven,theyaremostconfident.Sopartlybynaturalprideandself-conceit.Man is a proud creature, and loth to bebeholden to another.A russetcoat patched of our own seems better than a silken garment that is borrowed.Our righteousness!What a poor, filthy, tattered thing it is!Yet our hearts run

upon it more than on the righteousness of Christ, that is so excellent andglorious.Wearelothtosubmitandyieldtothisborrowedrighteousness.Thatisthe reason why the apostle useth that expression, Rom, 10.3, 'They have notsubmittedtotherighteousnessofGod.' itneedsagreatdealofsubmissionandcondescension to be content to be beholden to divine grace.Men would fainmaintainthedignityofworks,andarelothtostoopandsueinformapauperis,tocomeasbeggarstoGod;wewouldrathercomeascreditors,tochallengeadebtwhichwesupposeheowethtous.Andpartly,itisconfirmedandstrengthenedbynaturaleaseandlaziness.Thatwhichisourowncostsnowaiting.Paulsaith,Phil.3.8.'Ihavesufferedthelossofallthings,thatImightwinChrist.'ErePaulcouldbesecuredagainsthisownfears,heranthroughagreatmanyhazards,hesufferedmuch.WehavenotthecomfortofChrist'srighteousness,butaftermuchwaitingandprayer.Butnow,whenweseekitinourselves,blindconsciencewilltake hold of anything.And partly too, becauseGod doth follow such kind ofmenwithprosperityinthisworld;thereforetheythinktheLordiswellpleasedwiththem,tillthehourofdeathcomes,thentheyfindalltobebutfroth,andthatnoman is a loser byGod. Outward religion bringeth outward blessing. Dogshave crumbs that fall from the table; they have the offals ofmercy; thereforetheythatdependupontheirownrighteousnesscannotsayGodis intheirdebt,fortheyhaveoutwardprosperity.(2.)It ismost incidenttopersonsafterfirstconviction.Whenconscience isfirstopened,menfetchtheircomfortfromtheirownduties.Thelawleavesthemwounded and low, and they lick themselves whole again by some offers andresolutionsofobedience.Usually,observeit,carnalmenareonlysensibleof,orcarefulaboutreligionuponsomegripesofconscience;theyusedutiesasmendostrongwaters inapang.Nature ismorepronetoasin-offeringthantoa thank-offering.Dutiesshouldbeathank-offering,andtheymakethemasin-offering.Asinanoutwardcase,whenmenhaveoffendedtheirsuperiors,forawhiletheybecomemorepliant andobsequious, that theymay redeem their fault by theirafterdiligence,soitishere,whenconsciencecomesandarrestsmeninthenameofGod,thenmenwillruntodutiestillconsciencebeasleepagain.Thereforeitisgoodinallgripesofconscience,andwheneverwecometosettleourpeace,toobservefromwhenceyoufetchyourcomfort,andhowitgrowsuponyou:Ps.92.19,etc.,'Inthemidstofmysadthoughts,thycomfortsdelightmysoul.'ItisverysweetwhenaChristiancanseehehathfetchedhiscomfortfromChristandnotmerelyfromsomeout-wardobservancesandformalduties.Inquirehowthoudidstcometobesatisfiedwith thyestate.Usuallywhenconviction isnotvery

deep, men blind and choke conscience with their own endeavours, and theirresolutionofgrowingbetter.Whentheyarewoundedwithsin,thentheyareapttoruntoselfforaplaster.(3.)AfterconversionthechildrenofGodareverysubjecttoit,tolessentheiresteemofChristbyovervaluingtheirownrighteousness.Aslongasweliveintheworldwe are apt to set up a righteousness of our own.When the apostlewouldgiveusacatalogueofsins,prideoflifeislastmentioned,because,whenothersinsaresubdued,prideremains,itgrowsupontheruinofothersins.Nowofall thepiecesofpride, this is themostdangerous, toprideourselves inourownrighteousness.TheapostlePauldothnotonlysay,Icountmyrighteousness,when a pharisee, loss: but now that I am aChristian, I yet 'account all thingsloss.'ItisstoriedofMrFox,thathewaswonttosayhewasmoreafraidofhisgracesthanofhissins,asbeingindangertobepuffedup,lesttheyshouldtempthimtoaself-confidence.OurSaviourprescribes itasageneralrule,wheneverwehavedoneany-thingforGod,hewouldstillhaveuscherishthoughtsofourownnothingness:Luke13.10,'Whenyouhavedoneall,sayyouareunprofitableservants;'herein Ihavemeritednothing.And thatpossiblymaybe the reason,why the children of God, in the fairest view of their graces, do so solemnlydisclaim theirownrighteousness;as1Cor.4.4, theapostlePaulsaith, 'Iknownothingbymyself,yetamInot therebyjustified.'Paulknewnounfaithfulnessandnonegligenceinhimselfintheworkoftheministry,yetam'Inotjustifiedfor thisbeforeGod.'Whenyouhavedoneyourutmost, still run tograce, andmakegraceyourclaim:Neh.13.22,'IcausedtheLevitestosanctifythemselves;rememberme,OmyGod,concerningthisalso,andspareme,accordingtothegreatness of thy mercy.' It was an excellent work, 'yet spare me,' saith he,'accordingtothegreatnessofthymercy.'

[2.]Ishallshowhowdangerousitistoleanuponourownrighteousness.(1.) We shall not prize Jesus Christ; Christ is outed of the heart by theconfidence thatmenhave in theirworks.BecausePauldisesteemedworksandcounted'allthingsdung,'themoreexcellentdidJesusChristseemtohim-'Allis dung for the excellencyof theknowledgeofmyLord.'So, on the contrary,whenmenesteemworks,theyaresuretodisesteemChrist.Nowitisthehighestprofaneness in theworldnot toesteemChrist. It isnotonlyprofaneness tobedrunk, commit adultery, or steal, but not to prize the Lord Jesus Christ. AndwhentheapostlespeaksofnotprizingChrist,1Cor.16.22,saithhe,'LethimbeaccursedtilltheLordcome;'andHeb.12.15,'Lettherebenoprofaneperson,as

was Esau, who despised the birthright' The birthright, it was a pledge of thegracewehavebyChrist,andthereinlayEsau'sprofaneness,hediddespisehisspiritualprivileges;thereforenothingismoredangerousthantheconceitofourownrighteousness.(2.) It will certainly be a great loss to you, it will deprive you of manypreciousexperiences.Godisverytenderofthetrustofthecreature;whenmenstandupon theirownbottom, they turn thebackupon theirownmercies, theywillsoongrowdeadandcareless,andreligionwillnotbecarriedoninsuchasweetandsensibleway,becausegrace isobstructed, for thatyoudependuponyourselves.Butnowbydisclaimingworksyouwill losenothing,butyouwillgainChrist,andinhimfindcomfortandgrace.WhenonceweareinterestedintherighteousnessofChrist,thenweshallhavetheproofandvirtueoftheSpiritofChristforthemortifyingofsinandquickeningthesoultoholiness:seePhil.3.10,'ThatImayknowhim,andthepowerofhisresurrection.'(3) Dependence upon our own righteousness, it will draw the heart todemure hypocrisy, bymakingmen contented with an imperfect resemblanceanddeadpictureofrighteousness.Therearenonethattrustmoreinworksthanthosethataremostdefectiveinthem.Ifwecometoperformdutiesindeed,wecannotbutbe sensibleof theweaknessof them,and soweshall fly tomercy.Noneareso trulygodlyas those thatcast theirwholedependenceupongrace;noneperformdutieswithmorecare,andoverlook themwithmoreself-denial;nonehavegreatercareofduty,and lower thoughtsof itwhen it isperformed.WhomorestrictandlaboriousthanPaul?yetallisnothingbutdunganddog'smeat. In theschemeof judgment,andat the lastday.Mat.25.37,whenChristsaith to the sheep, 'Stand onmy right hand, you have fedme,' etc., they say,'Lord,whensawwetheeanhungry,andfedthee?etc.TheywonderedthatGodshould takenoticeof suchworthless services.Thegoatswere apt toplead forthemselves,butthesheepadmireatGod'sthoughtsoftheircharity.Carnalmen,when they are pressed to strict duties, they choke consciencewithmaxims ofgrace; butwhen they look for blessing, then they build uponworks.Now thegodlyarequitecontrary,theyworkasiftherewerenograce;andyettheyexpectallfromgrace,asiftherewerenoworks.(4.)Itwillmakethepromisetobeofnoeffecttoyou.Allourcomfortliesinthe acceptance of the gospel, we are undone by the old law. Nowwhen youdependuponworks,youcutoffyourselvesfromthosehopes,andareobnoxioustotherigourofthelaw.Godputsittoyourchoiceatwhatcourtyouwillstand;will you plead at the tribunal of justice, or of grace? Rom. 11.6, 'If it be of

works,itisnomoreofgrace;andifofgrace,itisnomoreofworks.'Eitheritmustbewhollyofgraceorwhollyofworks.SoGal.3.18;ifyoubuilduponthelaw,youwillevacuateandmakevoidthepromisetoyou.Thecovenantwillnotbemixed,nomore thangoldorclay,no temperingof these things.Gal.5.2-4,those that would establish works, the apostle tells them they are 'fallen fromgrace,'are'debtorstothewholelaw,'andthat'Christprofitsthemnothing.'Goddothnotloveapatchedrighteousness.Newclothuponanoldgarmentwillmakethe rentworse.Your soulsmustbe entirely carriedout to the righteousnessofChrist.(5.) We shall best know the danger of self-dependence when wrath dothactuallymakepursuit after sinners, either in pangs of conscience, or in thehourofdeath,orat thedayof judgment.Phil.3.9, 'OthatImightbefoundinhim;' the expression 'found' implies that there is a timewhenGodwill searchJerusalemwithcandles.Whenwrathmakes inquisition for sinners,oh, it isanexcellent thing to be sheltered under the buckler of grace!Merit-mongers arebestconfutedbyexperience.Certainly,theythatcryupworksseldomlookintotheirownconscience.Howevermenmaybabble in theschools,yetwhentheycometopleadwithGod,thentheywillseethereisnoclaimwillservetheirturnbuttherighteousnessofChrist.Theymaydisputewithmensuchasthemselves,but when they come to dispute with their own consciences in the agonies ofdeath,thentheywillcryoutitisbesttoleanuponthemeritofChrist.LetamanpleadwithGod,Givemenotacrumbofmercy,unlessIbefoundworthy;donotsaveandjustifyme,unlessIdeserveit.Yet,whenconsciencearrestsmen,andcitesthembeforethetribunalofGod,thentheytremblinglyflytothehornsofGod'smercy,and tohis freeacceptation inJesusChrist.Therefore thiswillbecomfortabletoyouinthehourofdeath.Youcannothaveabetterwinding-sheetthantobewraptupinChrist'srighteousness;itisonlythatwillbearyouout.

[3.]Togivesomediscoveriesofthedependinguponourownrighteousness.Becausemenaredoctrinallyright,anddisclaimtheopinionofmeritandworks,theydonotdiscernthissecretveinofguiltthatrunsthroughoutthesoul.Therearepracticalpapists,aswellaspracticalatheists.Thoushaltnotbejudgedbythynakedopinion,butby thedispositionof thineheart.Amanmayowngrace inpretence,yet trust inhimselfall thewhile.Luke18.9,comparedwiththe11th.verse. In the 9th verse it is said, 'Jesus spake this parable against those thattrusted in themselves that theywere righteous;' therehebrings the instanceofthePharisee;yet inverse11,hesaith, 'God,I thankthee;'hetalksofgrace,of

blessingGodandowningGod,buthewasproudandpuffedupbytheconceitofhisownrighteousness,hissecretconfidencewasbuiltuponhisownworks.SoDeut.9.4.'Saynotinthineheart,thisisformyrighteousness.'Thoughwedonotsayitwiththetongue,andpleadformerit,yettheremaybeasayingintheheart;thereisalanguagewhichGodunderstands,inthesecretdispositionsofthesoul.All thoughts are not explicite, and impressed upon the conscience; some areimplicite,thoughtsbyinterpretation.Howshallwefindthisdifferenceout?(1.)Whenthereisasecretblessingofourselvesinourperformanceofgoodduties,withouthumiliationfordefects.ThechildrenofGod,themoretheydo,themoretheyabhorthemselvesandhungerafterChrist.Itisanotablepassageof Nehemiah, chap. 13.22. 'And I commanded the Levites that they shouldcleanse themselves, and that they should sanctify the sabbath-day. Rememberme,OmyGod,concerningthisalso,andsparemeaccordingtothegreatnessofthy mercy.' It was an excellent work he had done here, to put them uponsanctifying the sabbath,yet 'spareme.'When thechildrenofGoddoanythingworthy and excellent, they the more hunger after grace as having sensibleexperienceoftheirowndefects,whenevertheycomeintoGod'spresence.Theyhavemore cause to be humbled than lifted up, though carried on with muchactivityandlifeinaholyservice.Thereismuchweakness,muchwantofzeal,andwantofaffectionorattention;thereforetheyhavestillcausetoreflectevenupontheirholythings.Butnow,whenthereisnoactualhumiliation,whenmenperformduties, andgrowmoreproudandconceited, theirdutiesprove loss tothem,notgain.Thisisoneadvantagewehavebyholyordinances,togrowmorevileinourowneyes.NothingmakesthechildrenofGodtoabhorthemselvessomuchastheirduties,becausetheretheyconversewithaholyGod,andthatputsthem upon the remembrance of their defects, and there they discern theweakness of their graces. As we feel the lameness of the arm in labour andexercise, so in those spiritual exercises they discern the feebleness of theirgraces. Nay, there their corruptions are irritated, and make resistance, andthereforetheycometoseethattheirnaturesarefullofsinandtheirservicesarefull of weakness. And so they cry out with David, Ps. 143.2, 'Enter not intojudgment with thy servant, O Lord!' He doth not say with thy enemies, withunbelievers,butwith 'thyservant.'Self-conceit thenisasureargumentofself-dependence.WhenmenthinkmuchofwhattheyhavedoneforGod,anddonotbreakout intoactualhumiliation,certainly it isasigntheirheartsdorunuponthe merit of their actions. Secretly they say in their hearts, This is myrighteousness,whichisagainstthestandingruleofChrist:Luke17.10, 'When

youhavedoneallyoucan,sayyouareunprofitableservants.'(2.)Whenmengrowvainandwantonaftersolemnduties,asiftheirformerstrictness should bear them out: Ezek. 13.33, 'He that trusts to hisrighteousness, and commits iniquity,' etc. Usually men that trust to theirrighteousness indulge themselves in vanity and sinwith themore licence andboldness,as ifonepartofobediencewould recompenseandmakeamends forthedefectofanother.Thisisgrosslydonebycarnalmen;astheJewshopedtorepairtheirwantofmercy,bythemultitudeoftheirsacrifices,asif thatwouldmakeamends for theirdefect in theweighty thingsof the law,by tithingmintandcummin.ItistruethechildrenofGodmaybesurprised,asgoodJosiahwas,hisbreachwithGodwasafterhehadpreparedthetemple,2Chron.35.20,whenhewentouttofightagainstNecho,kingofEgypt.Nowsuitably,andliketothis,iswhentheindulgencegoesbeforetheduty;itisallone,onlyitismorecarnal,aswhenmengiveupthemselvestoagreaterlibertyinsinning,outofpretencethattheirrepentanceshallmakeamendsforall.Asthoseintheprimitivetimesthat delayed their baptism, When I am baptized, I will leave off my viciouscourseoflife;or,asmengiveupthemselvestoyouthfulfolliesuponadreamofareligiousoldage,anduponapretenceofadevoutretirementandthathereaftertheywillsequesterthemselvesfromtheworld.(3.)Whenmenwouldhavesomeworth in themselvesbefore theycometoGodformercy.HecomestoGodmostworthythatcomesmostsensibleofhisunworthiness,Luke18.9.Read theparable thatChrist spakeagainst those thatwere 'righteous in themselves;' theonewouldcome toGodwith somethingofhisown,theotherwouldcomeasabeggar-'Godbemercifultomeasinner;'theoneappeals to justice, theother tomercy. it iscontrary to thegospel,howeverdisguiseditseems;itseemstobehumility,yetindeeditisbutpride.Whenmenwillnotlookafterthecomfortsofthegospelbecausetheyarenotworthy,thisiscontrary to the tenor of the gospel; forwherefore is Christ a Saviour, but forsinners,1Tim.1.15.ItisbutahumblepridewhenmenwouldhavesomeworthinthemselvesbeforetheywouldcometoGod.(4.)WhenmenmurmurifGoddothnotheartheirprayers,andcomeinattheir times and seasons: Isa. 58.3, 'Wherefore have we fasted, and thouregardestnot?'WhenmenwillcomeandchallengeGodasifhewereindebttothem, it is a sign their hearts secretly run upon their own righteousness.Murmuringisafruitofmerit.IfGodbenotadebtor,whyshouldwecomplainwhere nothing is due?Therefore the complainers speak perversely against theprovidenceofGod.Itisasigntheythinktheyhavedeservedbetter.Thosethat

prescribeGod ascribe toomuch to themselves. Proud hypocrites thinkGod isbeholdentothem,thatheisboundtohearthem,thereforewhentheymurmuriftheyhavenotwhattheyexpect.Theyentertaincrosseswithanger,andblessingswithdisdain.Mal.1.2,whenGodlovedthem,theycountslightofhismercyandsay, 'Wherein hast thou loved us? The children ofGodwonderwhy the Lordshouldshowthemanymercyatall; theywonderanythingshouldbetheirsbutvengeance and punishment, since nothing is theirs but sin. 'What am I!' saithDavid,2Sam.7.18.WhenceisitthatGodshouldbesomercifulandgracioustome?Nothingcanbelittletothem,becausetheyknowtheirsinsaresogreatandtheirdesertssosmall.AndifGodlayafflictionuponthem,theyarehumbleandquiet,knowingitisbutthefruitoftheirdoings.(5.)Whenmengooninatrackofdutyandoutwardobservances,andneverlookaftertheinterestoftheirpersons,thisisasigntheywouldbeacceptedfortheirworks' sake, it isGod'smethod to accept of the person before thework.And all that are God's are driven to take hold of the covenant, driven out ofthemselvestoruntothehopethatGodhathsetbeforethem,asitissaidoftheheirsofpromise,Heb.6.18.Therewasneveraman thatbelonged toGodbutonetimeorotherhewasdriventoruntothecovenantofgrace;thereforewhenmenneverbreatheoutthosedesirestobefoundinChrist,itisasigntheirheartsdosecretlybuildupontheirownrighteousness.(6.) If the person of Christ be not exceeding precious to your souls, andalwayskeptintheeyeofyourfaithandinthearmsofyourlove,youhavenotaduesenseofyourownstateandactions:Cant.1.13, 'Abundleofmyrrhismybeloved.' The children of God always keep up an esteem for Christ in theirhearts, and strive tokeep in the fireof love to theirdearestLord.Paulgroansfearfully under the relics of sin, Rom. 7.22 but saith he, 'Blessed beGod forJesusChrist:'Yourheartswillbebreakingoutinthanksgivingifyouhaveaduesenseofthenothingnessofyourownworks.

[4.]Forthehelpsandremediestotakeyouofffromdependinguponyourownrighteousness.(1.)Meditatemuchupon thenature ofGod; it is such that his children areashamedtoappearinhispresence.Jobsaith,chap.42.5,6,'Ihaveheardoftheebythehearingoftheear,butnowmineeyeseeththee;whereforeIabhormyself,andrepentindustandashes.'OhIconsider,youhavetodowithaholyGod,thatcanendureno imperfectionbecauseof theholinessofhisnature,and thatwillnotreleasehislawbecauseoftheseverityofhisjustice:Ps.140.3,'Inthysight

shallnofleshlivingbejustified.'Alas!wecanscarcekeepupafairshowbeforemen;adiscerningmanmaysoonlookthroughtheveilofourprofession,HowshallwedotoappearbeforetheholyGod?WeneedtohaveabetterrobethanourownifwewouldbecomelyinGod'ssight,forour 'righteousnessisbutasfilthyrags.'(2.)Extenuatenosin,forthatwilllessenyouresteemofJesusChrist.Havetrueandproperthoughtsoftheleastsin.SeehowGodhathbeendispleasedwiththe lesser sins of his people: one passionate fit of anger kept Moses out ofCanaan;AdamwasthrownoutofParadiseforeatinganapple;andtheanglesofheaven for a thought of aspiring to God's greatness and majesty. Thereforeextenuatenosin,andthiswillmakeChristexceedingprecious.(3.)ConsiderthegreatnessofGod'slove,andtheinfinitenessoftherewardthat he hath provided for us. If we did oftener think of this we should beashamedofourweakrequital,andshouldruntothemeritofChrist.(4.)RememberthatwehaveallfromGod.Wheneverwehavedoneanythingwithwhich the heart is apt to be tickled, remember howmany considerationstherearetohumbleyou.Ineveryholyservice,iftherebeanythingthatisgoodinit, it isfromGod- 'Ofthineown,OLord,havewegiventhee.'Shallwebeproud because we have received more from God than others? A servant thattradeswithhismaster'smoneydothbuthisduty,anddeservesnothing.Allwedoinholythings,itisupontheexpenseandcostofdivinegrace.(5.)Considerhowmuchevilandweaknessisineveryservice.Certainlythatcannot merit glory that needs pardon itself. Though whatever we do in holythingsbebydivinegrace,yet all thatpasses throughourhands receives somesoilandfilthfromourheartslikepurewaterthatrunsthroughadirtychannel.(6.)WhateverwecandoforGod,itisduetohim,sothatthepaymentofnewdebtswillnotquitoldscores.

Secondly,Icometoworkyouofffromdependenceuponyourownwisdom,a matter necessarily to be regarded in this argument. Christ had foretold hissufferings,andPeter,outofcarnalwisdom,dissuadethhimfromthecross,andsufferinghimselftobesoused;anduponthisoccasionChristsaith,'Ifanymanwill come after me, he must deny himself,' that is, he must not, with Peter,followhisowncarnalreasonandunderstanding,asifsuchkindofcounselandadvicewerebest.Thereupon,inthe25thverse,asahelptoself-denial,ourLordlays down a conclusion that is quite contradictory to the judgment of carnalsense-'Hethatwillsavehislifemustloseit;'implyingthatwemusthaveother

thoughts,wearenottobeguidedbythejudgmentofourownsenseandreason,butbymaximsandprinciplesoffaith.Thereforewehavethatdissuasive,Prov.3.5, 'Trust in the Lord with all thy heart, and lean not to thine ownunderstanding;' where Solomon shows that dependence upon our ownunderstandingandwisdomiswhollyinconsistentwithatrustinGod.

Inthemanagingofthisargument-1.Ishallstatethematter,howfarwearetodenyourownwisdom.2.Showhowhardanddifficultamatteritistobringmenofffromleaningupontheirownunderstanding.3.Thesignswherebyleaningtoourownwisdomisdiscovered.4.Dissuasivesorreasonstotakeusofffromsuchadependence.5.Thedirectionsthatareproperinthiscase.

[I.] How far we are to deny our own wisdom. It concerns us both indoctrinalsandpracticals.1.Indoctrinals.Towavesuchdiscourseasiscontroversial,Ishalllaydowntwopropositions.

1st.Reasonmustnotbeheardagainstscripture.2d.ScripturecannotbeunderstoodorappliedwithouttheSpirit.

[1st]Reasonmustnotbeheardagainstscripture,orbesetupasthehighestjudge in matters of religion; otherwise we shall soon shift off many of thechiefest principles and articles of faith, as the incarnation of Christ, theresurrection of the body, the mystery of the trinity, etc. Who, by his ownwisdom, can see God veiled under the curtain of flesh, the root of the vinegrowingupononeofhisowngrapes?Whocanseethatlifemustbefetchedoutofdeath?orthatonemanmustbehealedbyanother'sstripes?thatthemorselsofwormsareparcelsoftheresurrection?Thereforethefirstworkofgraceistocaptivatetheprideofourthoughtsandourprejudicesagainstreligion:2Cor.10.5. 'Castingdownimaginations,andeveryhigh thing that exalteth itself against theknowledgeofGod,andbringing intocaptivityeveryhighthoughttotheobedienceofChrist;'captivatingeveryhighthought, the inward reasonings of themind, to the obedience of Jesus Christ.Thereisanobedienceoffaith.Reasonmustbecaptivatedtofaith,thoughnottofancy;andifitberevealed,wemustbelieveit,howabsurdsoeverandunlikelyitseemstonature.Atfirstconversionourprejudicesmuststrikesailtoreligion.

When our Saviour speaks of the first conversion, he saith, Mat. 18.3, that'whosoeverreceivesthekingdomofGod,hemustreceiveitasalittlechild.'Alittlechildbelievesashe is taught; somustwe,asweare taught, - ImeanbyGod, and not bymen. You are never fit for heaven nor the understanding ofheavenly things, till you have denied your ownwisdom; that which is abovereason cannot be comprehended by reason. All lights must keep their place.Therearethreelights-sense,reason,andfaith.Sense,thatisthelightofbeasts;reason, that is the, lightofmen; faith, that is the lightof the church: all thesemustkeeptheirplace.Toconsultwithnatureinsupernaturalthingsisalloneasifyoushouldseek the judgmentof reasonamong thebeasts,anddetermineofhuman affairs by brutish instinct. If carnalmen should but have liberty to letnaturework,andsetdownadivinityoftheirown,whatagoodlyreligionshouldwehaveintheworld!Averycomelychimera!Forpracticals,Iamsureitwouldbelargeenough;naturalconsciencehatesfettersandrestraints.Andindoctrinalsitwould be absurd enough;man can never take a right draught and image ofGod.Wecannotemptytheoceanwithacockleshell;soneithercanweexhaustthedivineperfectionsbytheshallowdiscourseofourreason.Theheathensthatweremostprofound in the researches and inquiryof reason, they sate abrood,andthoughtofhatchingofanexcellentreligion;butwhatwastheissue?Rom.1.22,Professingthemselveswise,theybecamefools.'Allthattheyproducedwasfables,andhighstrainsoffollymixedwithpopularritesandcustoms.Therearemany things that are necessary to religion, which the very angels themselvescould not know if it had not been revealed to them: Eph. 3.10, 'That to theprincipalitiesandpowersinheavenlyplacesmightbeknown,bythechurch,themanifoldwisdomofGod.'ThewayofsalvationbyChristissuchamysteryasthatitcouldnothaveenteredintotheheartofanycreature,no,notofanangel.Ifanangelhadbeentosetdownwhichwaymanshouldbesaved;nay,ifallthecherubim and seraphim, thrones, dominions, and powers, if they all had mettogetherinasynodandcouncil,itwouldhaveposedalltheworldandtheunitedconsultationofangels,tohavefoundoutsuchaway.Thereforeinthosethingsthat are revealedwemustbelieveGoduponhisword;wemustbelieveaboveandwithoutreason.

[2.]The scripture cannotbeunderstoodnorappliedwithout theSpirit. Ablindman cannot see the sun, though it shine ever so clearly; and so, till theinwardlightmeetwiththeoutward,wecannotapprehendGod'smind—Weshallbe'everlearning,andnevercometotheknowledgeofthetruth.'Astheeunuch

said to Philip, Acts 8.32, Philip saith to him, 'Understandest thou what thoureadest?Andhesaid,HowcanI,exceptsomemanshouldguideme.'Wheneveryougo to thewordofGod, youmust not beyour own interpreter; itmust beinterpretedbythesameSpiritbywhichitwasindited.Itisverynotable,whenChrist himself was the preacher (and certainly none can interpret as Christcould),heexpoundedthescriptures.Butitissaid,Luke24.45,'Thenopenedhetheir understanding, that they might understand the scripture.' Christ, as anexternalminister,firstopenedthescriptures,andthen,astheauthorofgrace,heopenedtheirunderstandings,withoutwhichtheywouldhavebeenveiledupincloudsanddarkness.MerefleshandbloodareapttostumbleinGod'splainestways,andwhenwerestinthestrengthofourownreasonweshallsoonmakeacontrary and indiscreet use of truth: Hosea 14.9, 'Who is wise, and he shallunderstandthesethings?prudent,andheshallknowthem?ThewaysoftheLordareright,thejustshallwalkinthem;butthetransgressorshallerrtherein.'Theways of the Lord become an occasion of ruin to thewicked; they shall undothemselves by their own apprehensions. Carnal reason turneth all to a carnalpurpose;astheseaturneththedewsofheavenandthetributeoftheriversintosaltwater.Buttheyareplaintothemthatareenlightenedbyaheavenlylight.Asthesundrawsoutastenchfromcarrion,andasweetsavourfromflowers;orasthepillarofthecloudwas'lighttotheIsraelites,'and'darknesstotheEgyptians;'soarethewaysofGod'thesavouroflifeuntolife'tothemthatbelieve;butuntotheother the 'savourofdeathuntodeath,'2Cor.2.16.SoSolomonsaith,Prov.16.29, 'Asa thorngoethup into thehandofadrunkard, so isaparable in themouthofa fool.'TheJewswerewont to sew theirgarmentswith thorns;nowwhen he would sew, he wounds and goreth himself, because his spirits aredisturbed. Natural men may have literal knowledge, but they turn it to quiteanotherpurpose; itwereeasy to instance inmanyprinciples:1Cor.7.29, 'Thetimeisshort,'saiththeapostle,whatistheusehemakes?Tobemorestrict—'Letthem thathavewivesbeas though theyhadnone,' etc.There ishis inference.Nowcompareitwith1Cor.15.37;theepicuredrawsanotherinference- 'Thetimeisshort.'Whatthen?Letuseatanddrink,fortomorrowweshalldie.'Theapostle presseth strictness, and he presseth jollity. The commonest truth inpracticaldivinityisamystery,anditmustbedivinelyunderstood.

(2.)Asitholdsindoctrinals.soalsoinpracticals;therewearetoceasefromourownunderstanding.

1st.Wemustnottakecounselofhumanandfleshlywisdom.Follyisboundupintheheartofaman,anditisthemoredangerousbecauseitgoesunderthedisguise ofwisdom; so thatwe think none arewise but those that are fleshlywise.Now the apostle saith,Rom. 8.7, 'Thewisdomof the flesh is enmity toGod.' An enemy may be reconciled, but enmity cannot. A vicious man maybecome virtuous, but vice cannot become virtue. Do but observe what acontradiction there is between thewisdomof the flesh and thewisdomof theSpirit. This saith, The way 'to be exalted, is to abase ourselves;' the way tobecomefirstistobelast;thewaytobestrongistobeweak;thewaytoliveistodie;thewaytobewiseistobeafool:1Cor.3.18,'Hethatwouldbewisemustbeafool,thathemaybewise;'thatis,renouncehisownwisdomthathemaybetaughtofGod.Itisahighpointofwisdomtobeoneoftheworld'sfools,totakesuchacourseasthattheworldcountsusfools.Tosavelife,wemustloseit;soconsequentlyofestate,andotherappendagesoflife.Thatwhichthefleshwouldcallsaving,theSpiritcallslosing;thatwhichthefleshwouldcallwisdom,theSpiritcallsfolly.Soonthecontrary,thefleshisquitwiththeSpirit.ThatwhichtheSpiritcallsstrictness,thefleshcallsfollyandpreciseness;thatitiscowardiceanddisgracetoloveenemiesandtoputupwithwrongs;andtopardoninjuriesaservilityofspirit;andthatcharityisprodigality.Asastronomerscallthegloriousstars by the names of lions and bears, the dragon's tail, etc; so carnal reasonmiscallsthegracesofGod'sSpirit.Torenouncepresentdelightsandadvantagesthereisnotacoursemorefoolishintheeyeofnaturalreason:1Cor.2.14,'ThenaturalmanreceivethnotthethingsoftheSpiritofGod,fortheyarefoolishnessunto him; neither can he know them, because they are spiritually discerned.'Thesethingsarefollytohim;andourheartwillbeapttosay,whenanybegintobestrict,Weshallhaveyouturnfoolnow.Ferventzealseemethpeevishnessandfrowardness, and strictnessmere scrupulosity and niceness. To be severe andstrictinreligion,todoorsuffer,ortoquitvisibleconveniencesforinvisiblerewards,torenounceinterests,tomortifycarnalaffections,allthisisfollyinthejudgmentofsense:Isa.5.20,21,'Woetothemthatcallevilgood,andgoodevil;thatputlightfordarkness,anddarknessforlight;thatputbitterforsweet,and sweet for bitter.' It is a strange perverseness to confound the names andnatureofthings.Wewouldcounthimamadmanthatwouldcallnightday,anddaynight;yetsodistortedanddepravedisourreason.Amanthatisblindcannotdistinguishbetweennightandday;hemaysupposeitisnightwhenitisday,yethe cannot take darkness itself for light. Now, what is the reason of all? It isrendered in the 21st verse, 'Woe to them that arewise in their own eyes, and

prudent in their own sight.'Whenmen leanupon their ownwisdom, they canexpect to make no better judgment. Reason is not only blind, but mad; andthereforeseewhoyoumakeyourcounsellors.Weshallneverbegoodsubjectsto God as long as we give fleshly wisdom the hearing. Abraham, when heoffered Isaac, did not acquaint Sarah, lest she should dissuade him; so in allcases of religion consult notwith flesh and blood. Every sin hath a thousandshiftsandfig-leaves.ThereisnosinnerbutheislikeSolomon'ssluggard,thatis'wiserinhisownconceitthansevenmenthatcanrenderareason,'Prov.26.16.Iconfessinadoubtfulcaseamanistodeliberate;butinthewisdomofthefleshinterest hath the casting voice, rather than conscience and religion. Thereforetake heed of making your bosom your oracle, and neglecting constantapplication to God for wisdom and direction in all cases, especially as toreligion.

2d.We must not rest in our own private and sanctified light; how goodsoever it be, it must not puff us up and take off our dependence from God,thoughwehaveknowledge,wisdom,parts,andlearning.ItisahighcontemptofGod, when you make your bosom your oracle; you take his work out of hishands.Christisthegreatcounsellor,Isa.9.6.Andwearetogotohimforadvice.ItisGod'sprerogative,whichhewillnotpartwith:Prov.3.6,'Acknowledgehimin all thy ways, and then he shall guide thy path.' This keeps in the fire ofreligion,andmaintainsacommercebetwixtusandheaven,Allnationsthathavebeen touchedwith the sense of a deity have granted a necessity of consultingwith a divine power. The very pagans had their sibyls and oracles that theyconsulted with. And certainly the people of God dare not resolve upon anydesign till they have first asked counsel ofGod.Next to depending upon ourownrighteousness,thisisthegreatestevil.Godisveryjealousofthecreature'strust;fortrustistheacknowledgmentofhissovereignty,andsetsthecrownuponhishead:Judges9.15,'Thebramblesaiduntothetrees,Ifintruthyouanointmekingoveryou,thencomeandputyourtrustinmyshadow;'wheretrustismadean acknowledgment of sovereignty. Therefore ifwewould acknowledgeGod,wemustmakehimouroracleandcounsellor,andthatinthreecases.

[1st.]Inthegeneralchoiceofthylife,bothforopinionandpractice.Davidhad made God his portion: Ps.16.6,7, 'The lines are fallen to me in pleasantplaces;yea, Ihaveagoodlyheritage. Iwillbless theLordwhohathgivenmecounsel;myreinsalsoinstructmeinthenightseason;'asifhehadsaid,Lord,if

Ihadbeenlefttothecounselofmyownheart,Ishouldhavebeenaswickedawretchasothersare;Ihaveasvileaheart,thatdothasmuchdelightinfleshandthe pleasures of sin as any do.Oh,whither should I have gone?Whatwouldhave been my course and way if the Lord had not given me counsel? HowshouldIhavebeenhardenedinwaysofsinandcarnalpleasures!TherearemanywhohavemorewisdomthanIhave,yettheyhavetakenawrongcourse,andareprejudicedagainstthewaysoftheLord.Oh,blessedbeGodthatIhavereceivedcounselinmyreins:Ps.25.10, 'WhatmanishethatfeareththeLord;himshallhe teach in theway thathe shall choose.'They that think tobe religiousupontheirownchoiceandwitprovestarkfools,andarejustlyhardenedbytheirownprejudices. Itwas thecorruptdoctrineof theheathens.Quodvivamus,deorummunusest;quodbenevivamus,nostrum,Senecasaith,-Thatwelive,weowetothegods; thatwelivewell,weoweit toourselves.SoTully,Judiciumhocestomniumimortalium,etc.-Thisisthejudgmentofallmen,thatprosperityistobesoughtofGod,butwisdomistobetakenfromourselves.ThisistorobGod,to enrichman; and that is the highest sacrilege, to robGod of his glory.Godmust not only give thee heaven, but he must give thee counsel. Thou maystresolve and purpose, and yet still thou shalt be set back till God give theedirection.Asapicturemustbeseeninitsproperlight,sothewaysofGodareneverlovelytilltheyarediscernedbyhisownbeamandlight.

[2nd.] In themanagementof thewhole spiritual life, stillweneedcounselanddirection.Ourownwisdomisanemptylamp;weshallsoonstumbleifwehavenot newcounsel anddirection fromGod.Mark the apostle's speech in 2Thes. 2.5, 'The Lord direct your hearts into the love of God, and the patientwaiting for Christ.' We know not how to exercise love, nor how to fix ourpatience,norhowtodispensetheexerciseofeverygraceinanorderlymanner,withoutcounselfromGod.Whenashipisrigged,yetitneedsapilot;sowhenthesoul is furnishedwithgrace, stillweneeddirectionhow toexercisegrace,otherwisereligionwilldegenerateintoafondnessandsuperstition,andpatiencewillbeturnedintoblockishness;zealintoanindiscreetheat,andconstancyintohumorousstiffness.TherearemanyniceandcriticalcasesinreligionwhichweshallnotunderstandwithoutthecontinualdirectionoftheSpirit.Letmeinstanceinthoserules:Eccles.7.16-18,'Benotrighteousovermuch,neithermakethyselfoverwise.Whyshouldstthoudestroythyself?Benotovermuchwicked,neitherbe thou foolish.Why shouldst thou die before thy time? It is good that thoushouldsttakeholdofthis;yea,alsofromthiswithdrawnotthyhand;forhethat

fearethGodshallcomeforthfromthemall.'Howshallweknowhowtotakethemiddleway,thatwemayneitherhazardconsciencenorendangerourselvesbyasullenandrigidobstinacy?Godwilldirectushowtotemperzealwithprudence- 'He that fearethGodshallcomeoutof themall.'Through falseappearancesand the weakness of grace we are apt to miscarry - ' Fear God,' that is,acknowledgehim,andhewilldecidethecase.

[3rd.]Inallyourparticularactionsandaffairsself-witisveryconfidentandpresumptuous,andwespeakasifallwereinourownhands:Iwillcarryonthisbusiness,andthusandthusordermyaffairs.Butalas!whereweseemmostwisewe aremost infatuated. Pharaohwas never such a fool in his life aswhen hesaid, 'Letusgowiselytowork,'Exod.1.10.Godlovestoconfutemenintheirvainconfidences;andwhen they lean to theirownunderstanding, theyseldomprove successful; for thenwe entrench uponGod's prerogative, andGodwillhave the creature know that all their actions are in his power, and the successdependsuponhisblessing.ThisisthebridleGodhathontheworld,thedisposaloftheiraffairs:Prov.20.24,'Man'sgoingsareoftheLord;howcanamanthenunderstandhisownway?'Wecannotseetheeventofthingsinthecourseofourlives,what is expedient, andwhatnot, thereforewemust askcounselofGod.Manwould fainworkouthisownhappiness, and likea spider, climbupbyathread of his own weaving; but it is gone with a breath - ' The hope of thehypocriteislikeaspider'sweb.'Menthatwillbetheirowncarvers,theyseldomcarveoutagoodportiontothemselves.Godwillhaveusdailytoacknowledgethedominionofhisprovidence,andliveinacontinualdependence,thatsotheremaybeaconstantrespectbetweenusandhim- 'Lord,teachme,'saithDavid,'ontheedoIwaitallthedaylong:'Ps,25.4, 'Showmethyway,OLord;teachmethypaths.'Davidwouldnotgiveoverhisdependence,no,notforamoment.ThusIhaveshownhowfarweshouldnotleanuponourownunderstanding.

[2.] I shall show you how hard a matter it is to draw men off fromdependenceupontheirownwisdom.It isnatural tous all, but especially it is incident toyoungchristians,whoarehugelygiventodogmatise,becausetheirnotions,beinghastyandfervorous,areaccompaniedwithmoreconfidence, thoughwith less reason.Theyarepeevishandobstinateintheirsense,andnonesohumorouslyconceitedofwhattheyholdasthey.Itisincidentalsotomenofgreatparts.Simplementhatarenotabletoraise doubts and objections are more credulous - 'The simple believeth every

word;'butthese,thathavesuchanhighclaimandtitletotheexerciseofreason,are wont to scoff at matters of faith, to lose the reverence and respects ofreligion,atleastarenotsosoonwontoclosewiththesimplicityofthegospel.But I say it is naturally incident to us all, and truly, hardly cured, for severalreasons.Partly,becausetheevilissocloseandspiritual.Christiansdonoteasilyfalltoopen idolatry, toworshipastockandastone,but theyeasily idolise theirownunderstanding, and so their respects to God are intercepted, or but coldlyrendered. We are not so sensible of the defects and weakness in theunderstanding aswe are of distempers in thewill. Distempers of thewill arealwaysaccompaniedwithsomecombatandstrife,bywhichtheyareexposedtotheviewandnoticeofconscience;but thedistempersof theunderstandingaremoresilent, andwhenweareconvincedof them, theyseemmorepardonable,becausetheydonotworksuchdisturbanceasothersinsdo;itisasecretandslyevil.Andpartly,becauseanaturalwitbefriendscarnaldesires.Thereisaleagueandaconspiracybetweenthesoulandthespirit,betweentheunderstandingandthe carnal desires: Heb. 4.12, 'The word of God is quick and powerful, andsharperthananytwo-edgedsword,piercingeventothedividingasunderofthesoulandthespirit;' itcandissolvethecursedleagueandconspiracybetweenacarnalunderstandingandacarnalheart.Itisaneasymattertodeceivehimthatwill be deceived.We love our understanding, for there bad counsel hathmore credit than thebest andmost sacred suggestionsof theHolyGhost.Ourwit is forestalledbyaffection,sothatwearewillinglydirectedbythedictatesofourownhearts,anditistroublesometoussomuchastosuspectthem.Andpartlythroughpride.Naturalwitisveryconfident.Itisnoeasythingforamantoplucktheeyesoutofhisownhead,andtogivehishandtoanothertoleadhimwhichwayhepleaseth.Manisloathtohavetheleadingpartofhissoultobedebased.Byourunderstandingswearedistinguishedfromthebeasts,andthereforewecannotenduretoceasefromrestinginourownunderstandingand parts. Thatman is extremely proud of his understanding, appears by twosensibleexperiencesorobservations.

(1.) We rather would be accounted wicked than weak; sooner own awickedness in morals than a weakness in intellectuals. In wickedness thereseemstobesomewhatofbraveryandchoice;weallaffectthereputeofwisdom:Job11.12, 'Vainmanwouldbeaccountedwise, thoughhebebornas thewildass's colt.' Thoughman be foolish and gross of conceit, yet hewould fain be

accountedwise:Gen. 3.5, 'Ye shall be as gods, knowing good and evil.' Eversincethefallwecatchatknowledge.ThephariseesweremightyangrywithourSaviourwhenhecharged themwithblindness: John9.40, 'Areweblindalso?'Willyousayweareignorantthatarethegreatrabbis,anddoctorsofthepeople?

(2.)Anotherobservationis,thaterrorsaremoretouchythanvices.Mendowith greater patience bear with declamations against sin than convictions oferror,whichmayarisepartlyfromthis,becauseerroneouspersonsusuallytakeuptheirerrorsoutofinterest,andmencannot.endurethevoiceofahatedtruth.But chiefly, and the most universal reason, is our natural pride; men areconceited of the sufficiency of their understanding, and so become impatientwhentheyareconvincedoftheirmistake.

Thesignswherebyleaningtoourownunderstandingisdiscovered.

(1.)Whenmenarepuffedupwithaconceitoftheirknowledge, it isasigntheyleanuponit.Why?Foresteemandadmirationisaninseparableevidenceoftrust. Therefore the scriptures that do dissuade us from leaning upon our ownunderstanding, dissuade us also from beingwise in our own eyes, or conceit:Rom.12.6, 'Benotwiseinthyownconceit;'andProv.3.7, 'Benotwiseinthyowneyes; fear theLord, anddepart fromevil.'These twoalwaysgo together,self-conceitandself-dependence:1Cor.8.2,'Knowledgepuffethup;'and,'Ifanyman thinks he knows anything, he knows nothing as he ought to know.' Ourignorance is never cured tillwe come to heaven; and it is a good progress ingracetobesensibleofit.Whenmenthinktheyareaboveordinances,theyknowasmuchasmencan teach themfor substance, theyknownothing. It is a signtheyhaveneverwadedintothedepthofthescripture.MenedemuswaswonttosayofthemthatwenttoAthenstostudythefirstyear,hethoughttheywerewisemen; the second year, philosophers; the third year, orators that could talk ofwisdom;thenextyearthattheywereplebeians,thattheyunderstoodnothingbuttheirownignorance.Usuallythusitisingrowthinscripturalknowledge.Youngchristians are very opinionated, but when they look into the breadth of thecommandment, then they see their own ignorance - that 'they know nothing.'This is the reasonwhy the children ofGod have such a low opinion of theirunderstandings.Amanwouldwonderattheirexpressions:Prov.30.2.3,'SurelyIammorebrutishthananyman,Ihavenottheunderstandingofaman;Ineitherlearnedwisdom,norhavetheknowledgeoftheholy.'Themorehesaw,themorehewasacquaintedwithhisignorance;sothathedurstnotattributeanywisdom

to himself. None are so sensible of their ignorance as those that abound inknowledge. Look, as when the sun appears, the light of the candle seemethnothing; so when God comes and enlightens their mind, oh; what a brutishcreaturewasI!Butnow,self-admiringarguesgreatconfidence.

(2.)WhenmendareundertakeanythingwithoutaskingcounselfromGod:Prov. 3.6. 'In all thy ways acknowledge him.' We are not to lessen ourdependence, no, not for amoment.Whenever you go forth in the strength ofhumancounselandreason,youdo,asitweresay,InthisbusinessIcandowellenoughwithoutGod.ItisagreatcontempttoputuponGodwheninthethingsofthefamily,church,orcommonwealthwedonotseekhimearnestly.Notonlyindoubtfulanddifficultcases,whicharewhollyaboveourstrengthandwit todecide,butinallyourwaysGodmustbesoughtandacknowledged.TheprophetJeremiahspeaksasonethatwassensibleofhisdependence:Jer.10.23,'Lord,1knowthewayofmanisnotinhimself;itisnotinmanthatwalkethtodirecthissteps.'Thereshouldbesuchanactualsenseandfeelinguponthesoul.SoDavidsaid, Ps. 25.4, 'Showme thyways,OLord; on thee do Iwait all the day.'Achristiandaresnot togointothestudy,shop,norintotheassemblyorcouncil,withoutGod.MrGreenham,whenonecametoaskhisadviceinabusiness,heanswered,Friend,youandIhavenotprayedyet.

(3.)IfthouwertnevermovedtoblessGodformakingChristtobewisdom.Youknowwhattheapostlesaith,1Cor.1.30,'HeismadetousofGodwisdom,and righteousness, and sanctification, and redemption.' I observe, many blessGod because Christ was made redemption and sanctification, for naturalconscienceissensibleofthesadconsequencesofsin;butusuallyweleanuponourownunderstanding,wedonotblesshimforbeingmadewisdomtous:John14.6,'Iamtheway,thetruth,andthelife.'Manymayblesshimforlife,forthehopes of glory; but hast thou blessed him, because he hath been a prophet toteach thee? This is always the first work of grace, to convince us of ourbrutishnessandfolly-asPaul,whenhewasconverted,wasmadeblind-thatwemayprizeChrist themore, thatwemaysay toChrist,asMoses toHobab,hisfather-in-law,Num.10.31, 'Leaveusnot, Ipray thee, that thoumaystbe tousinstead of eyes;' that thou mayst run to Christ for eye-salve: Rev. 3.17,18,'Because thou sayest I am rich, and increased with goods, and have need ofnothing, andknowestnot that thouartwretched, andmiserable, andpoor, andblind, and naked. I counsel thee to buy ofme gold tried in the fire, that thou

mayest be rich, and white raiment, that thou mayest be clothed, and that theshameofthynakednessdonotappear,andanointthyeyeswitheye-salve,'etc.When men are never convinced of their natural blindness, they do not prizeChristinallhisoffices;it isnosmallmatterthatheisaprophettoguidethee;thetruth,aswellasthewayandthelife.

(4.)WhenmenciteGodbeforethetribunaloftheirownreason,thisisasignthat the word and counsel of God was never exalted in their judgments. Inmatters of faith, worship, and obedience, we are to fetch our light from thescripture.Andwewouldsetupanhighertribunal,andfetchallfromourreason,andgivelawstoheaven.UsuallymenwilldisputeagainsttherighteousnessofGod's decrees, the simplicity of his ordinances, themysteries of faith : Rom.9.20, 'Whoart thou,Oman, thatdisputestagainstGod?'Whenmenareapt topick quarrelswith religion, to cavil and snarl atGod'sways, to dispute awaydutiesratherthanpractisethem,itisanillsign.AllthewaysofGodseemunjustand incredible to the carnal reason of men; they cannot believe how ChristshouldbeGodandmaninoneperson;howitshouldbejustthatbyoneman'stransgressionallshouldbemadesinners,andwhyGodshouldelectsome,andleave others in their corruption.Ah, foolishman!who art thou, that disputestagainstGod?Theycannotbelievethesamebodyshallriseagain:supposeitbethrownintothesea,andeatenupbyfishes,andthosefishesdevouredbymen,and thosemen torn with wild beasts, they cannot see how it is possible Godshouldrestoretoeverybodyhisownsubstance:Mat22.17,'Yeerr,notknowingthescriptures,andthepowerofGod:'thepowerofGodshoweththatitmaybeso;thescripturethatitisso.Thereistheruleandgroundoftruth.Somenwilldisputeagainstthesimplicityoftheordinances:2Kings5.11,12,'ArenotAbanaand Pharpar, rivers of Damascus, better than all the waters of Israel?' Theycannot seebut reading at homemaybe as effectual as thepublicministry.Sothey cannot see why men should pray, since God's decrees are past, and hisdecreesareunalterable;ifhewill,hemaygivemercyandsalvationwithouttheirprayers;andifhewillnot,hecannotbewontoitbytheirimportunity.Whoartthou,Oman,thatrepliestagainstGod?

(5.)Whenmendespisetheadviceandhelpofotherchristians.TheLordwillhaveustoprofitbyoneanother.Hewithdrawshimselfmanytimestothisendand purpose, that wemay be endeared one to another, as well as engaged tohimself.Certainlytheheadcannotsay,Ihavenoneedofthefoot.AsGodwould

establish a dependence between himself and us, so he would establish adependencebetweenchristiansamongthemselves;thereforegracedothnotonlycomefromGod,butwereceive it inpart through themeansof thebody:Col.2.19, 'Andnotholding thehead, fromwhichall thebody,by jointsandbands,havingnourishmentministered,andknittogether,increasethwiththeincreaseofGod.' The admonitions of the weakest christian, they may be of great use toenkindlezeal,ifnottobetterourknowledge;asawispofstrawmayenkindleagreatblock.Nowwhenamanthinkshisownwitsufficient,andthatheneednotbetaughtofany,itisanevilsign:Prov.26.12,'Seestthouamanwiseinhisowneyes,thereismorehopeofafoolthanofhim.'Afoolwillratherbecounselledthanonegiventoself-conceit.Youcannotputwine,oranyotherliquor, intoablown bladder till thewind be voided, and the bladder rid of it, so here suchpuffedbladders are in a sad condition, can receivenothing, they canmakenoprogressingrace.

In the next place I must join dissuasives and directions together. If youwouldceasefromyourownunderstanding-

(1.)Besensibleoftheutterimpotencyofnature:1Cor.2.14,'ThenaturalmanunderstandsnotthethingsthatareofGod.'Heisnotonlyactuallyignorant,butunable to conceive; not only through negligence, but weakness; not onlywillnot,butcannot;thereisaprejudiceandpositiveenmityintheheart.Themindofman is notwhite paper, but it is prepossessedwith carnal principles, atheism,unbelief,profaneness,libertinism.Asthestomachthatisill-affectedwithcholercastsupallthefooditreceivethassoonasitisswallowed,sowerejectallholydoctrine.Thoughwemaylikegeneralities,yetwhenwearepressedtopractice,carnal reasonwilldiscover itself.Weareapt to thinkourselvesangels,butwearebutbeasts:Eccles.3.18,'Isaidinmyheart,concerningtheestateofthesonsof men, that God might manifest them, and that they might see that theythemselves are beasts.' Nay, after regeneration we have great cause still tosuspectourselves.Thereare twovoices, fleshandspirit.Andourwisdomthatwe have, is often enthralled, and made a prisoner to sinful passions andaffections.Thereforewhenwegoaboutanybusiness,especiallywhenwecometo theword,weshouldneverdo itwithout liftingupour souls toGod for thespiritofwisdomandrevelation:Eph.1.17,18, 'That theGodofourLordJesusChrist, the Father of glory, may give unto you the spirit of wisdom andrevelation, in the knowledge of him; the eyes of your understanding being

enlightened, thatwemay knowwhat is the hope of his calling, andwhat therichesofthegloryofhisinheritanceinthesaints.'

(2.) Consider the mischief of self-conceit, or dependence upon our ownwisdom. Most men in the world are ruined by it; of Babylon is said, 'Thyunderstandinghathundonethee.'Whowouldchoosehimforapilotthatdrownseveryvesselthathegoverneth?itisasinconsistentwithsalvation,astrustinginwealth.Itistrue,theobjectismoreexcellent,butthereforethetemptationisthemoredangerous.Now,'Itiseasierforacameltogothroughtheeyeofaneedle,than for a richman to enter into the kingdom ofGod,'Mat. 19.24. Consider,whatagreatfollyitis;Bisdesipit,quisibisapit-Hethatiswiseinhisowneyesistwiceafool;afoolbyhavingbutalittleknowledge,andbyhisgreatconceitofit.And then it is the ground of all the creature's miscarriages. Apostasy fromreligion,whencecomesit?Fromidolisingself-wit,John6.65.Christhadspokensomethingwhichtheyunderstoodnot,ofeatinghisflesh-'Fromthattimemanyofhisdiscipleswentback,andwalkednomorewithhim,'because theycouldnot fathom it by the line and plummet of their reason. It is the usual rise ofheresy;thenamanisripetobreedmonstrousopinionsinthechurch.Whenmenwillhave themysteriesof faithdemonstratedby the lawof reason, likea sickman who will not swallow his pills, but chew them; when he tastes thebitterness,hepresentlybringeththemup,andsolosethawholesomeremedy.Thenitisthegroundofallcorruptioninlife,thelustofcovetousness,itisrootedupon self-conceit, Prov. 23.4. When Solomon dissuadeth from covetousness,'Labournot tobe rich,' thenpresently, 'Cease fromthyownwisdom.'Seehowthesetwopreceptsarecoupled,asiftheSpiritofGodshouldsay,ifyouhearkentocarnalwisdom,thatwilltellyouofhonour,greatpleasure,andofflourishinginyourfamily; thatyoushallwantnothing;butbenotwise inyourowneyes,thatwill be ameans to keep you from labouring to be rich, from prostitutingyourprecioustime,care,andstrength,onlytoadvancesecularinterests.

Thirdly, I come now to speak of dependence upon our spiritual strength,andgracereceived:Gal.2.20,'Ilive;yetnotI,butChristlivethinme,'wherethere is anabnegationof allhisownstrengthwith respect to the spiritual life.Theworkoftheinferioragentisdenied,thatthesuprememayhavealltheglory:notI,butJesusChrist.

1.Ishallshowyoutheconsequenceandweightofthispartofself-denial.

2.Howfarforthourspiritualstrengthistobedenied.3.Whatarethesignswherebydependenceuponourownstrengthmaybediscoveredandfoundout.

[1.] For the consequence and weight of this: I shall show you in severalconsiderations,thatcertainlythisisanecessarypartofself-denial.

(1.)BecausedependencemaintainsthecommercebetweenGodandman;itis the ground of the creature's respect toGod.A proud creature is loath to bebeholden,tocomeoutofitself,andtofetchallfromanother.Wehadratherkeepthestockourselves.Whentheprodigalhadhisportioninhisownhands,awayhegoesfromhisfather.WewouldbestrangerstothethroneofgracewereitnotthattherewereacontinualdependenceuponGodforthesupplyofgrace.Thosetwogreatdutiesofprayerandpraisearebuiltupondependence.SothatineffectthewholespirituallifeisbutaprofessionofourdependenceuponGod.

1st.Toinstanceinprayer.IfwedidnotdependuponGodfordailyreceiving,the Lord would seldom hear from us. Most of the prayers in the apostle'swritingsareforasupplyofgrace:2Thes.1.11,'Whereforealsoweprayalwaysforyou,thatourGodwouldcountyouworthyofthiscalling,andfulfilall thegoodpleasureofhisgoodness,andtheworkoffaithwithpower;'andEph.3.14-17,'IbowmykneestotheFatherofourLordJesusChrist,thathewouldgrantyou,accordingtotherichesofhisglory,tobestrengthenedwithallmight,byhisSpirit in the innerman,' etc.Thiswas the reason,whyPaulprayed forothers,andwhythesaintsprayfor themselves, that theymayhavenewstrengthfromGod in the inwardman. SoHeb. 13.20, 'Now theGod of peace, that broughtagain from the dead our Lord Jesus Christ, that great shepherd of the sheep,throughthebloodof theeverlastingcovenant,makeyouperfect ineverygoodworktodohiswill,workinginyouthatwhichiswellpleasinginhissight.'Thisis the great cause of Christ's intercession, tomaintain the lifewhichwe havereceived.Godwouldobligeus tocontinualvisitsand intercoursewithhimselfbykeepinggraceinhisownhands.2nd.Forthedutyofpraise.Selflovestodividetheglorywithfreegrace;andtruly,ifwebenotsensibleofourdependenceuponGod,weshallneverthinkofsetting the crownupongrace's head.The saints that arekept humble, are alsokeptthankful;theyseetheycandonothingthemselves,andthereforetheycomeandgiveGodtheglory:Luke19.16,'Thypound'saiththefaithfulservant,'hathgainedtenpounds;'asifhehadsaid,Itwasnotmyindustry,butthypound.This

makesthechildrenofGodtocomewithingeniousacknowledgments- 'NotI,'saidPaul,'butChristthatlivethinme.'Alas!Idolittleinthespirituallife,itisChristthatdothall.Ilive,thereissomeconcurrence;butmineisnothingtowhatChrist doth.So1Cor.15.10, 'I labouredmore than theyall; yetnot I, but thegraceofGodwhichwaswithme.'Theytakeoffthecrownfromtheheadofself,andlayitat thefeetofChrist.AsJoabsentforDavidwhenhehadconqueredRabbah, to take the honour of the victory; so when they have done anythingthroughgrace, theysend forGod to take thehonour,Theyknowwhence theirsuppliescome,andthatmakesthemthankful.

(2.)It isaverygreatsintorest inourselves; it crosseth theveryendof thecovenant, and robs Christ of his free grace. In all God's dispensations to thecreature, his aim is tomagnify his owngrace; and the great end of our beingchristiansistobetothe'praiseofhisgloriousgrace,'Eph.1.12.Whenwecometo heaven, it is a great question which we shall most admire, grace or glory.Certainlywhenouraffectionsarewroughtuptothepitchoftheglorifiedestate,weshallvaluegloryforgrace'ssake;forthisisGod'sgreatend,thatgracemayhavetheglory.Thereforeitisanecessarypartofachristian'swork,tokeephisheartstillsensibleofhisdependenceupongrace;thereforeself-sufficiencyaftergracereceived isagreatsin.Themorewerest inself, themorewerobgrace.Carnalmen, they are hardly sensible of foul and gross sins; but a christian issensibleofspiritualevils,andof thesechiefly.Whenwehumbleourselves forwant of life and quickening, there may he something of hypocrisy in that;because quickening serves the pride of parts, andwewould all discover giftswithapplause.Nowitisasignofgracetobehumbledfordependinguponourownstrengthandendeavours,becausewewouldnot robChristofhischiefesthonourandglory.

(3.)Itisasinnotonlyfoulinitsnature,butseverelypunishedbyGod.Thesaints havenever so foullymiscarried asby their self-confidence.Whowouldhave thought that Lot who was pure and chaste in Sodom, should havecommitted incest in the mountain, when there was none but he and his owndaughters? Though he avoided the filthiness of Sodom, where there was amultitudetodrawhimtoevil,yethefellfoullywhentherewasnonebuthisownfamily. In the dreadful falls ofGod's childrenwemay see that nature is but asorryundertaker.Nomanknowshowfarhisheartwillcarryhimtillitcomestothe trial. Who would have thought that Peter's high resolution would end in

curses and blasphemy, and denying of Christ? The man of God, that spakeagainstthealtarofBethel,coulddenytheking'srequest,butcouldnotdenytheoldprophet toturnbackandeat;1Kings13.8.comparedwiththe19thverse.;whengracehadlefthim,thenhefalls.TheprophetsaithofEphraim,that'hewasacakenotturned,'bakedbutofoneside;foragreatwhilewemaystandfast;butwhenoncewegrowsecure,wemaysadlymiscarry.Hezekiahknewhowtobesick, but not how to bewell.TheSpirit ofGodwill not flatter us in our vainconfidences;whenweproudlytrustinourselves,theLord,topunishpride,willdeny his assisting grace, and so we soon feel the disappointment of a trustmisplaced.WhenGodframedusandrenewedusbygrace,hedothstillreserveadominionoverparticularactsofgrace.Graceisbutacreature;ifwerestinit,wemaymakegraceanidol; it isnotanindependentthing,butdependethin,esse,conservari et operari.There is a constant concurrencenecessary to strengthenthe habit as well as to produce the act, without which habits are dead anduseless.

Howfarspiritualstrengthistobedenied.Thequestionisneedful,lestwhilewe seek to establish devotion we lay a ground for laziness; therefore I shallshowitinfourpropositions-

(1.) That there is somewhat in a christian which we may call spiritualstrength;(2.)Thatthisstrengthistobemaintainedandsupported;and(3.)Tobedrawnoutinconstantexercise;yet(4.)Nottoberestedin,forseveralreasons.

1st.Thereissomewhatinachristianwhichwemaycallspiritualstrength.Thefamilistssay,ThatgraceisChristhimselfworkinginus,andthatthereareno habits of grace; that it is not we that repent and believe, but Christ. Butcertainlythisisfalseandfoolish;thereissomethingpouredoutuponachristian:Zech.12.10, 'Iwillpouroutuponthemaspiritofgraceandsupplication;'andthere is something that remains in them, called the 'seed ofGod,' 1 John 3.9,whichcannotbeChristortheSpirit,becauseitiscalledthenewcreatureandtheinwardman,thatiscreatedafterGod.Andagoodtreasure,thatachristianhathofhisown,agoodstockGodhathbestoweduponhim:Mat.12.53,'Agoodmanoutofhisgood treasure,' etc.There isa stockofgraceconveyed into thesoulwhichmaybeincreased;thereforewearesaid,2Peter3.18,'Togrowingrace.'Allwhich thingsarenot compatible to theSpirit;nayplainly, the fruitsof the

Spirit,which are the created habits of grace, are distinguished from the Spirithimself:Gal.5.22,'NowthefruitsoftheSpiritarethese,love,faith,gentleness,'etc;so2Tim.1.5, 'Theunfeignedfaith that is in thee.' Inregenerationthere isintroducedintothesoulastockofknowledge,awholeframeofgrace,faith,andpatience, and love, and hope, and these abide upon the heart. They are nottransient operations of theHolyGhost, nor theHolyGhost himself, but suchhabitsasabidestill intheheart.Besides, if inactsofgracetherewerenothingbutanoperationoftheHolyGhost,andamanwereamerepatient,thenallourdefects,andthefaintnessofouroperation,weretobechargedontheSpirit;asashipisaninnocentpieceoftimber,thereforethesplittingthereofisnotchargedupontheship,butthepilot.

2nd.Thisstrengthiswithdiligencetobemaintainedandsupported;weareto be very careful that we do not waste our stock, and prove bankrupts withgrace received. When we embezzle our habitual treasure, God is exceedingangry,and thenhewithdrawshisactual influence.Bygrosssinswemaimanddistemperthenewnature,anditisalongtimeereitcanbesetrightagain.ItcostDavidmuch labour and travail of soul toget a right spiritwithinhim:Ps. 51,'Lordcreate inmeacleanheart;' itwasacreatingwork. Itmustbeconstantlymaintained,forwemayeasilyembezzleandweakenitinagreatmeasure.

3rd.Itmustbestirredupandimprovedtoholyactions-'Agoodman,outofthegoodtreasureofhisheart,bringethforthgoodthings.'Godhathgivenusatreasure to trade withal. Grace teacheth no man to be lazy. The doctrine ofdependenceonChristdothnottakeusofffromendeavours,butfromrestinginthem.Butyouwillsay,Whatcanwedowithhabitualgrace,iftherebenotsomepredetermininginfluence?Ianswer-

[1st.] Some small power there is to an act, otherwise what difference werethere between a regenerate and an unregenerateman, if a renewedmanweretotally disabled? The days of our unregeneracy are thus described, Rom. 5.,'Thenwerewewithoutstrength;'butcertainly,whenwearetakentograce,thereis some kind of power; God's image is repaired in such persons; they haverenewedfaculties,Eph.4.23.Godhathgivenusgiftsandabilitiestoworkwhichare not altogether in vain; motion and operation followeth: Col. 2.6, 'As youhave receivedChrist, sowalk inhim.'Somethingyoumaydobyvirtueof thenew nature. Thoumayst call upon thy soul, and awaken it; it is thy work toquickenhabitualgrace,andtodowhat thoucanst tobringit forth:2Tim.1.6,

'StirupthegiftofGod,whichisinthee.'Itisanallusiontothepriestthatkeptinthefireofthealtar;sowearetostirupourselvesasmuchaswecan.Isa.64.7,TheLord complains, 'There is none that stirs uphimself.'Aswe aremen,wehaveunderstandingandmemory,andcanrevivetruthupontheconscienceinanoutward and literalway; but aswe are renewedmen, sowe have a sanctifiedunderstanding andmemory, and that ismore, and a greater advantage; sowemaycalluponthesoulandstiritup,andgrievefordeadness.

[2nd.]Ianswer,allthemoralactionsoftheregeneratearecommandedbyGod:thoughtheprincipleofmotionbebutnatural,yetweareunderacommandtobedoing;wantofpredetermininggracewillbenoexcuse.Godmaydowhathewillastomatterofassistance,butImustdowhatIamcommandedinmatterofduty.Godisat libertytoact,butwearenot;wearebound,buttheSpirit isfree.Therefore,puttingforththeexerciseofgrace,beingamoralthing,andthatwhichfallsunderacommand,weareobligedtoit.

[3rd.] It is God's way to meet with his creatures in the midst of theirendeavours:Rom.8.26, 'TheSpirithelpethour infirmities.'Helpeth together-thewordimportethsuchhelpaswhenanothersteppethit,tosustaintheburdenthatliethtooheavyuponus,Whenwewrestleandstriveinawayofduty,Godwillcomeinwithhisassistance.-WeknownotthecounselofGod;hemayjoinwithus,butwerefusehishelpandputitawayifweactnot.Upandbedoing,andtheLordwillbewiththee.Withintheremustbeahabitofgrace;without,thereisanassistinggrace.Wemustbedoing,andleavealoneGodwithhisowngraciouswork.

[4th.]This strength, though itmustbe improvedand stirredup toaction,yet itmustnotberested in.WhenGodframes thenewcreature,hedothnotleave us as a clock to go of ourselves. God hath reserved the dominion overparticularactsofgracetohimself,thatsohemaykeepthecreatureinaconstantdependence.Notonlytheseed,butthetree;andnotonlythetree,butthefruit,dependeth upon grace.We are not only the planting of the Lord, grow in hiscourts,butourfruitisfoundinhim:Hosea14.8,'Inmeisthyfruitfound.'Graceisnotonlyseeninrenewingthefacultyandstrengtheningthehabit,butalsoinquickeningittobringforthfruit.Because this is the matter in hand, I shall lay down several reasons andconsiderationstoenforceit.

[1st.] Because though we are renewed, yet it is but in part. The maim ofnatureisnotfullyrecoveredtillwecometoheaven;westillhaltoftheoldfall;ournatureisnotalteredofasudden,butstilltastethoftheoldleaven;thereisaconstantweaknesswhileweareintheworld.Manywouldflatternature,andsayof it asChrist saidof thedamsel, she is 'not dead, but sleepeth,' as if originalcorruptionwerenotadeadlymaim,butonlyaswoonandlanguishment.Aftergraceisputintotheheart,westillfindthatourgracesareweakandfeeble.ThechildrenofGodcomplain,Gal.5.17,'Thefleshlustethagainstthespirit,andthespiritagainsttheflesh,andthesearecontraryonetotheother,sothatyecannotdothethingsthatyewould.'Wecannotactwithsuchfreedomandcourageaswewouldintheholylife.SoPaul,personatingaregenerateman,saith,Rom.7.18,'Towillispresent,buthowtoperformthatwhichisgood,Ifindnot.'Thenewnaturemaypurposeandwill,butwecannotperformagoodworkwithoutanewconcurrence.

[2nd.]Becausethehabitofgraceisbutacreature,itisnotanindependentthing, liketheSpiritofGodhimself. Ifwe rest in it,wemaymakegraceanidol. There is need of the concurrence of grace, to strengthen the habit andproduce theact,withoutwhich thehabitswillbebutdeadanduseless.This isthat the apostle intimateswhenhe saith in 2Thes. 1.11, 'Wepray always thatGodwouldcountyouworthyofthiscalling,andfulfilallthegoodpleasureofhisgoodness, and theworkof faithwithpower.'Grace is a creature, thereforedepending, as all other creatures, uponGod, and cannot stir ormovewithoutGod.Theapostlesaith,Acts17.18,'Thatinhimwelive,andmove,andhaveourbeing;'wearemovedandactedbyhim,ifGodshouldbutsuspendhisinfluence,thecreaturecannotmove,norstirajointorarm.IfGodshouldbut'letloosehishand,'asitisexpressed,Job6.9,allcreatureswouldfallintonothing.Thereisaprovidential assistance that is necessary to all created agents; as the fire couldnotburnthethreechildren,thoughthepropertywasnotdestroyed,butbecauseGod'sinfluencewassuspended;allthingswouldfallintonothingifheshouldletloosehishand.Iproduce these thingsfordemonstration; for in theexerciseofevery graceGod doth not onlywork by a general concurrence, as a universalcause,butbyspecialaidandassistance.EveryactisfromGod,astheauthorofnature, and graciousness of the act is also fromGod, as the author of grace.There is agreatdealofdifferencebetween thenatural elevationof the facultyandthegraciousexerciseofit.Astheapostlesaith,2Cor.3.5,'Notthatwearesufficientofourselvestothinkanythingasofourselves,butoursufficiencyisof

God.'As theapostle saith,2Cor.3.5, 'Ofourselveswearenotable to thinkagoodthought.'Wearesofarfromagoodworkthatwecannotsomuchasthinkwithout an influence of providence. Nor can we think graciously without theinfluenceofgrace.Thereforetotheresistanceofanysin,ortotheperformanceofanyholyduty,theremustbesomeconcurrencefromGod.Wecannotrestinanycreatureorcreatedthing,butstill lookuptohimastheindependentcausethatsendsforthhisinfluence.Nay,thisholdsintheveryangels;graceisalwaysnecessary everymoment to the angels, to prevent possible sins, and to stir upactualrejoicinginGod;theyhadneedofacontinualinfluencefromtheircreator,sohavewe.

[3rd.]Becauseoftheseveralindispositionsofthesaints.Wearealwaysweak,butsometimesweliemorewind-boundandsuspendedthanatothertimes,andarenotabletomoveandstir.ThechildrenofGodfindagreatmanycorruptions,aloathnessandshynessofGod'spresence,especiallyafterlongguilt,andthereneeds a 'day of power to make them willing,' Ps. 110.3. So also they finddeadness;whentheyhavegivencontenttotheflesh,theirheartsareapttogrowflatanddead,andtheylosethesavourinessoftheirspirits;thereforeDavidbegsfor quickening: Ps. 119.37, 'Turn awaymine eyes from beholding vanity, andquickenthoumeinthyway.'Andsometimestheyareinstraits,theyareboundupandsuspended.Themindis likeverytenderpart,soonoffendedandoutoftemper.Men,youknow,areveryseldomindisposedforbodilylabour;butnowthe affairs of the christian life, being wholly spiritual, there will be muchunfitnessanddistemperastothem;thesoulwillsoonbeindisposed.

[4th.]A fourthreason is the sovereigntyofGod,whokeepethgrace inhisownhand,andgivesitoutatpleasure,thathemaymakethecreaturebeholdentohim.Goddelightstohavemenandangelstobehisdebtors,andthereforeheexercisethallhisdispensationstothemwithalibertyandfreedom- 'Hegiveththewill and the deed, according to his good pleasure,' Phil. 2.3.He gives thepower and the faculty, and the act; he suspends and enlargeth the acts of theunderstandingsandaffectionsofmenaccordingtohisownpleasure.Wecannotbemastersofanyonegoodactwithoutgrace.Hewillbemasterofhismercies,thathemaykeepthepowerinhisownhands,thatwemightwaituponhimbyahumbleandactualtrust.

[5th.] The necessity of a continued influence from Christ. Grace is in hiskeeping:2Tim.2.1. 'Thou therefore,my son,be strong in thegrace that is in

ChristJesus.'Thatgracewhichmakesustoworkstronglyinduty,andwithgoodeffects it is in Christ not in ourselves: John 15.5, 'Without me you can donothing;'separatedfromChrist,wecanactnothing.Membersdividedfromtheirhead,theycannotlive;sooutofourmysticalheadwecannotliveandact.ThereisnotoneindividualactofgracebutChristisinterestedinit,asthesoulisinthemotion of every member. There must not only be a constant union, but acontinualanimationandinfluence:Phil.4.13,'Icandoallthings,throughChristthat strengtheneth me,' not only hath strengthened, but strengtheneth by aconstant influence. You saw Adam was an ill keeper of his best jewels; andbecause Christ is a good steward, he knows the value of spiritual privileges;thereforeallisputinhiskeeping;itisputintosafehands,thatwemaybesuretofind it when we have need. But you will say, If we can do nothing withoutChrist,whatdifferenceistherethenbetweenthestateofnatureandthestateofgrace?Ianswer,Bygracewehavenewfaculties,whichhavesomesmallpower,thoughwecanbeconfidentoflittlesuccess.Beforeconversionwewerewhollypassive,therewasnoco-operation;butnowwehaverenewedfaculties,thereisa sub-operation;weactas instruments, in thevirtueof theprincipalagent;wehaveawilltoclosewiththethingsofGod,andanunderstandingtojudgearightofthemanmovedbyGod;howwemaycarryouttheworkofGod,andactasinstrumentsinhishand,byvirtueoftheprincipalandsupremecause.

[6th.]Another consideration topress you to a continualdependenceuponGodintheexerciseofyourspiritualstrength,isthesadexperienceofGod'schildrenwhenever theyhavebeen left to themselves. I neednot instance intheangels,whichdid'excelinstrength;'yetwhenleft,theyfell.IneednotspeakofAdamininnocency,howhefellwhenGodlefthim,whenhelefthim,Isay,tothefreedomofhisownwill.ButletusspeakofholymenofGodthatareunderthe same dispensation we are, the most holy and sanctified men of God: 2Chron.32.31,itissaidofHezekiahthat'theLordlefthim,thatsohemightknowwhatwasinhisheart.'Godwillshowuswhatweareinourselves;ifheshouldbutsuspendgraceandspiritualinfluencesbutforamoment,whatpoorchaffarewe before the blast of every temptation! As when a glass is shaken then thedregsappear,soitiswithus.Inowcometogiveyouthesigns.

[3.]Thesignsofdependingonourspiritualstrength.

(1.) Ifyouwouldknowwhetheryoudoso,observe the frameof theheartboth before and after duty. (1.) Before duty, and every address to God

whenever we come to worship, we should have actual thoughts of our ownweakness.Whenwecometopray,Lord,weknownothowtopray,howtoactfaith, andhow todraw forthgrace;we should still be 'poor in spirit,' that is agraceofconstantuse.Butnow,whenmenarefullofpartsandgifts,andthink'togoforthandshakethemselvesasatothertimes,'asitissaidofSamsonwhenhisstrengthwasgone;whenwethinktofindthesamesavourinessandsmartnessofexpression,Godwillmakeusseehowmuchwearemistaken.Thereforewhenwehavenotactualthoughtsofourownweaknesswhenwecometoperformanyholyexercise,itisasignwearetoofullofourowngiftsandabilities.(2.)Aftertheduty,artthoumovedtoblessGodforthesuppliesofhisgrace,especiallyifgifts have been discovered with applause? Art thou able to say with David,'Lord,of thineownhaveIgiventhee?'canst thoucast thecrownat thefeetofChrist?canstthoutakeallthyexcellency,andlayitdownatChrist'sfeet?Ifitbenotthuswithus,itisasignwedependtoomuchonourownstrength.

(2)Anothernoteisaconfidentpresumptionofthesuccessoffutureactionsand undertakings, without takingGod alongwith us in our resolution. ThusPeter,hewasasadinstanceofleaninguponhimself:Mat.26.74,'Thoughallmenshould deny thee, yet Iwill not deny thee.' The confidence of the children ofGodisbuiltupontheexpectationofgrace;andifGodwillundertakeforthem,thentheycanbeconfidentofthesuccessoftheirendeavours:Ps.119.32,'Iwillrunthewayof thycommandmentswhenthoushaltenlargemyheart.'Looktotheground,whetheritbebuiltuponthyownresolution,ortheexpectationofhisgrace.

(3.)When man dare venture upon occasions of sinning and temptations,certainlythisisagreatconfidence,anditcannotproceedfromdivinegrace,forGod when he keeps us, he will keep us in his ways, not when we tempt hisprovidence. Therefore when men can delight in carnal company, and putthemselvesuponsuchasnare,itisasigntheydependnotuponGod.ForwhatisthefruitofdependinguponGod?avoidingalloccasionsofevil.Thereforewhenmen dally with temptation, it is a sign they place confidence in their ownstrength,

(4.)Despising of ordinances. These are the pipes bywhichGod conveys hisinfluencestous,andbywhichthehabitsofgracearestrengthened,bythepowerthatgoesoutinthem.TheremustbedependenceuponGodintheuseofmeansifwewouldmaintaingrace:Luke18.8,'Takeheedwhatyouhear,fortohimthat

hathshallbegiven.'Attenduponordinances.Why?forotherwiseyouwilllosetheflushofgiftswhichpuffyouup.Manydespisehearingwhentheyhavegotalittleknowledge.

(5.) It is a sign of dependence upon ourselves when we contemptuouslyinsultoverothersthatareweakerthanourselves;forifwedidacknowledgeall tobefromgrace,howcouldwebeproud?Whowoulddare tobeproudofthatwhichisbutborrowed?Whocouldbeproudbecauseheismostindebt?Ifwehaveworegifts than they,wearemoreobliged toGod,and thiskeeps thehearthofGod'speoplehumbled:1Cor.4.7,'Forwhomakeththeetodifferfromanother? And what hast thou, that thou didst not receive? Now if thou didstreceiveit,whydostthougloryasifthouhadstnotreceivedit?'Thymeritisnomore than theirs, and in thyself thou art as incapable of spiritual blessings astheyare,andinholydutiesthoucanstdonomorethantheycan;forwhatdostthou add to duty? Nothing but what will lessen the value of it; they can addcorruptionsandweaknessoftheirown,socanstthou.Thepharisee,youknow,thatcondemnedthepublican,hespeaksofgraceinpretence-'Godbethanked,Iam not as othermen,' etc.; but because 'he despised others,' Christ spake thatparable.Whenmenareproudandconfidentof theirownabilities,anddespiseothers, there is a depending upon themselves; they have much cause ofthankfulness,butnoneofpride.

Fourthly, I come to speakof the fourthhead - viz.,Dependenceupon thesuppliesoftheoutwardlife.And-

1.Toshowthatthereissuchasin.2.Howevilandheinousitis,thatitiscapableofthehighestaggravations.3.Whatarethenotesandevidencesbywhichthissecretveinofguiltmaybetracedandfoundoutinthesoul.4.Thepropercureandremedy.

1. That there is such a sin appears by the testimony of scripture, and byexperience.

(1.)Bythetestimonyofscripture,whichisthebestjudgeoftheheart:Mark10.23,24, 'And Jesus looked round about him, and said to his disciples, HowhardlyshalltheythathaverichesenterintothekingdomofGod!'Nowbecausethis seemedharshunto thedisciples,whowere leavenedwith theconceitof a

pompousMessiah,therefore,ver.24,itissaid,'Thediscipleswereastonishedathiswords.And Jesus answeredand said,Howhard it is for them that trust inriches to enter into the kingdom of God!' Christ allays the wonder, it is notsimplyimpossibleforarichperson,amanthatpossessethwealth,tobesaved,poorLazarussleepsinthebosomofrichAbraham;theremaybegodlyrichaswellasgodlypoor;butit isimpossibleforthemthat 'trustinriches.'OurLordshowshowirreconcilableitiswiththehopeofsalvation,asimpossibleasforacameltogothroughtheeyeofaneedle.Thatplaceshoweththatthereissuchasin,asinthatwemayeasilycommitwhenwehaveanythingintheworld.Andbecausementhinklightofspiritualsins,thatdonotendinagrossandfoulact,heshowethhowirreconcilableitiswithallhopesofsalvationwhenitreigneth.SoJob,whenhedothprotesthisowninnocency:Job31.24,'IfIhavemademygoldmyhope,orsaidtothefinegold,Thouartmyconfidence.IfIhaverejoicedbecausemywealth is great, and becausemy hand hath gottenmuch.' Job, tovindicatehimselffromhypocrisy,reckonethuptheusualsinsofhypocrites,andamongtherestthisisone,Tomakegoldourhope,andfinegoldourconfidence.Hehadbeforenamedextortionandoppression,andnowcarnalconfidence.Itisnotenoughthatourwealthbenotgottenbyfraud,cozenage,andextortion;butwemustnottrustinit,normakeitourconfidence,Luke12.15-21.Therichmanisnotcharged,thathehadgottenhisgoodswickedly,butthathehadtrustedinthem- 'Soul,eat,drink,andbemerry,thouhastgoodslaidupformanyyears.'Men think them to be the staff of their lives, and the stay of their posterity ;thereforeitissaid,'Therichman'swealthishistower,'aselsewhereitissaid,'ThenameoftheLordisastrongtower;therighteousruntoitandaresafe.'Agodlyman thinks himself never safe till he be gottenwithin the verge of thecovenant,tillhebewithinthemunitionoftherocksthatGodhathprovidedforthesafetyofhissoul.Buttherichman,tillhebewalledandentrenchedwithinhiswealth, he never thinks he is safe and secured against all the changes andchancesofthispresentlife;andsoGodislaidaside,not'thenameoftheLord,'buthiswealthishis'strongtower.'Thereforeiscovetousnesscalledidolatry,andacovetouspersonanidolater,Eph.5.5.Itisnotsomuchbecauseofhislovetomoney,asbecauseofhis trust inmoney.Theglutton lovethhisgullet,and thegratificationsofhisappetite;hemakeshis'bellyhisgod,'buthedothnottrustinhisbelly-cheer,thinksnottobeprotectedbyit,asthecovetouspersondothbyhis estate, and so becometh an idolater, making the 'creature his god.' Thecovetous man is an idolater, because he robs God of the chiefest respect thecreature can show to him, which is confidence and trust; he thinks he is the

betterandsafer,becauseoftheabundanceofhisgoods.

(2.)Byexperience,Ishallprovefirstitisincidenttoallmen,andthattheyareensnaredwhoareleastsensibleofit.

1st,itisincidenttoallmen.Everymanisnaturallyanidolater,andhemakesthecreaturehisgod;fewornonearefreefromthisidolatry;weallsticktothecreaturetoomuch.Therich,thepoor,allsortsofmen,maybecomprisedunderthiscensure.Thepoorcannotbeexempted,forthosethathavenotwealthidoliseittoomuchinfancyandconceit,theyimaginewhatahappythingitistobeinsuchacase -oh,had theywealth, thiswereenough tomake themhappy!andbecausetheyhavenot,thereforetheytrustinthosethathaveit,whichisidolatryuponidolatry;thereforeitissaid,Ps.62.9,'Surelymenoflowdegreearevanity,andmenofhighdegreearealie;'thereforealie,becausetheydisappointthosethattrustinthem,tothewrongofGod.Toappearance,menoflowdegreecandolittleornothing,butmenofhighdegreearealie.Itsupposethapromise,andabreachofpromise.Menofhighdegreetemptustotrustinthem,andthentheywillsurelyprovealie.Themiscarriagesofthepoorarebyaserviledependenceonsuchashavenotpowertohurtorhelpthem,ifGodwillnot;theyareapttosay,Ishalllosesuchafriend,hazardhisfrownsanddispleasure,alltheirhopesarebuiltuponhisfavour,sotheycometodispleaseGod.Butchieflythissinisincidenttotherich:Ps.62.10,'Ifrichesincrease,setnotyourheartuponthem.'Usually,asourestategrows,sodothourconfidence,thedistemperisbredupinusbydegrees.Greatmen,theirmindsaresecretlyandunawaresenchantedwiththeir estates, and delight in the fruition of them, and from thenceforward webegintodateourhappiness,andsogrowsecure,andneglectfulofGodandholythings.Manythatareinwantdespisewealth,andliveinactualdependenceuponthe providence of God; but as soon as they begin to have somewhat of thecreature,theirheartsbegintovaluetheirestates,asiftheycouldlivealone,andwithoutGod,andthentheyarealtogetherintentaboutincreasingtheirstore,orkeepingandretainingthatwhichtheyhavegotten.AsAntigonus'ssoldier,whohadagrievousdiseaseuponhim,yetfoughtvalorously,butwhencured,becameastimorousasothers,becausethenhebegantoprizehisbody;sowhenwearepoor our heartsmaybe taken from the creature, butwhen riches increase,webegin to think that our 'mountain stands strong;' and that now we are secureagainstallthestrokesandchangesofprovidence.

2d.Itisasecretsinthatisfoundinthosethatareleastsensibleofit.Weare

blindedwithfoolishandgrossconceits,andareapttothinkthatamandothnotmakemoneyhisidolifhedothnotprayandoffersacrificetoit,andadorehisgoldwithoutwardceremonies,astheheathensdidtheiridolsofgoldandsilver;whereas the sin is to be determined, non exhibitione ceremoniarum, sedoblationeconcupiscentiarum,saithGregory-notbyformalritesofworship,butby theworkingof theheart towards it.Manycarnal christians are idolaters inaffection;thoughnotbyexternalritesofworship,yetintheinwardworkingsoftheir heart.We smile at thevanityof theheathens thatworshipped stocks andstones,andonionsandgarlic,andyetwedoworse,thoughmorespiritually;weworshipthecreature,andsetitupinsteadofGod.Thoughwedonotactuallysaytogold, 'Thouartmyconfidence,'orusesuchgrosslanguagetorichesas,Youshalldeliverme,or,Iwillputmytrustinyou;yetourheartsdosecretlysaysowhenwemakeitourmaincaretogetorgainwealth,Thereforeitisnotenoughthatyoubreaknotoutintosuchactualthoughts.Remember,thereareimplicitaswellasexplicitthoughts;thisistheinterpretationofouractionswhenwedonotmakeGodourportion,buttrustintheabundanceofourwealth;ourheartssayso,Thouartourconfidence,andwedonotperceiveit.Manydeclaimagainstthevanityofoutward things,andyet theirheartssecretly trust in them.There isadifferencebetweenspeakingasanoratorandactingasaChristian.Manymaymakeittheircommonthemeandcommonplace;theygrantthecreatureisvain,andwealthbutanunstablepossession,becausetheyareinjudgmentconvincedofthevanityofthem.Menwillsay,Weknowwellenoughmoneyisbutrefinedearth,andweesteemasbaselyofitasothersdo;buttheirheartsworktowardsit,andtheyareloathtopartwithit.Their'inwardthoughtisthattheirhousesshallendure for ever,' Ps. 49.12. This is not the fruit of habituated meditation, ormaturedeliberation,stiltmoneyhaththyheartandtrust,andthouthinkestthoucanstnotbehappywithoutit.HethatgivesGodgoodwordsisnotsaidtotrustinhim;sohethatgivestheworldbadwords,thatcanspeakcontemptuouslyofthecreature,yethemaytrustinthecreatureallthewhile.

[2.]Iwillendeavourtoshowyoutheevilofthesin,andhowgreatitis.

(1.) Job saith, chap. 31.24, it is a denying of God, to make gold hisconfidence.You take away God's honour, and wholly lay him aside. Do notflatteryourselves,amancannottrustinGodandrichestoo:Jonah2.8,'Andtheythat observe lying vanities forsake their own mercy.' You renounce God bytrusting in wealth. The same altar will never serve God and Dagon; the

Philistinescouldnotbringittopass,dowhattheycould;norwillthesameheartserveforGodandtheworld,NowconsiderwhatdishonourthisistoleaveGodforthecreature;itisasifawomanshouldleaveherhusband,anddoteuponherslave,orasifafoolshouldthrowawayhistreasure,andfillhischestwithcoals;ortakeawayhispreciousgarments,andfillhiswardrobewithdung.

(2.)Andthen it is idolatry, thesettingupofanotherGod.Wefirstcommitadultery, by diverting our love and esteem from the true God, and then wecommitidolatry,byfixingourhopeandexpectationinthecreature.TrustisonlyduetoGod.NowbytrustinginworldlypelfyoudethroneGod,andputmoneyinhisplace;thereforeitissaid,Col.3.5, 'coveteousnesswhichisidolatry;'andthere isaparallelexpression:Eph.5.5,'Norcovetousman,whoisanidolater.'Mammonistheidol,andtheworldlingthepriest.Theinwardworshipisesteemandtrust,andtheoutwardcareandendeavouristowallowinwealth.Alltheircare isabout theirpresentaccommodations,whereasaman'smaincareshouldbe forheavenandgrace,and forother thingsheshould referhimself toGod'sallowance.

(3.) This must needs be a very great sin, for it is the ground of allmiscarriageinpractice.Whenmenthinktheycannotbehappywithoutmoney,they dare not obeyGod, for fear of offendingmammon; they shall lose theirwealth,whichistheirhappiness:1John5.3-5,'ForthisistheloveofGod,thatwe keep his commandments, and his commandments are not grievous. Forwhatsoever is born ofGod, overcometh theworld: and this is the victory thatovercomeththeworld,evenourfaith.Whoishethatovercomeththeworldbuthe that believeth that Jesus Christ is the son of God? It is notable, when theSpirit of God speaks of 'keeping the commandments,' he presently speaks of'victory over theworld.'What is the connexion and contexture between thesetwo sentences? The world, that is the great hindrance of keeping thecommandment; it hinders the soul from looking after heavenly things. It isimpossibleamanshouldfixhisheartonthingsabove,unlesshebeweanedfromtrustintheworld.Allouresteemofrichescomesfromthetrustinthem.Ifmenweretrulypersuadedthatallthingswerevain,theywouldmakeoutafterothersatisfactions; butmen think there is nowant in their condition, therefore theyneglectheaven.

(4.) It is thegroundofalldisquietanddiscontentofmind. If amanwouldliveahappylife,lethimbutseekafitobjectforhistrust,andhewouldbesafe;

welosetheequalpoiseofourspirits,becausewebindupourlifeandhappinesswiththelifeandpresenceofthecreature.Davidsaith,Ps.30.6,7, 'Isaidinmyprosperity, I shall never be moved, my mountain standeth strong. Thou didsthide thy face, and I was troubled.'When once we begin to think of a strongmountain,andsetupourhopesandhearthere,itdothbutmakewayforagreatdealoftrouble.Amanshallneverwanttroublethatmisplacethhistrust;hewillalways be up anddown as the creature is.Whereas a christianwhose heart isfixedinGodislikethenaveandcentreofawheel,itisstillinitsownplaceandposture,thoughthewheelmoveupanddown;suchchristianskeeptheirspiritsinanequalbalanceinallprovidences.AchildofofGodwhoseheartisfixedonGod,thoughtherebeagreatchangemadeinhiscondition,heiswherehewasstill; but awickedman, his hope and comfort ebbs and flowswith his estate;when his estate is gone, his confidence is gone. It is a sad thing to have ourhopes fixed upon that which is subject to so many casualties, the waves, thewind,thefire,thewrathofman,theunderminingofthieves,theunfaithfulnessof a debtor.Certainlywe shall neverhavepeace till our confidencebe rightlyplaced.Ps.112.7,itissaidofagodlyman,'Heshallnotbeafraidofeviltidings.'Why? Because 'his heart is fixed, trusting in the Lord.' Though there comemessenger uponmessenger, as to Job, one bringing him news of a bad debt,anotherofalossatsea,anotherofanaccidentbyfire,atempest,anearthquake,oritmaybeoftheviolenceofthieves,orrobbers,heisnot'afraidofeviltidings,hisheart is fixed,' trusting inGod.As Job,hewasequallypoisedandequallybalancedinspirit,hisjoydothnotebbandflowwiththenewsthatisbroughttohim.Butnowsee thecontrary inwickedmen:Jer.49.23, theyhaveheardeviltidings,thereforetheirheartfainteth.Theenemywasbrokenintothecountry,alltheirestatethatlayupontheborderswaslost,forofthattheprophetspeaks;thiscausethfaintnessandtremblingattheheart.Itisasadthingtoputyourjoyandyour contentment under the creature's power. Now till your trust be rightlyplaced,soitwillbe.

(3.]Thethirdthingis,togiveyouthesignsbywhichthisconfidencemaybediscovered.Iwillgiveyoubutthreeplainevidences:byyourcaretogetwealth;byyourthoughtfulnessinthepossessionofit;andbyyourgriefforthelosingofit.

(1.)Byyourcarkingcareingettinganestate;whenmencumberthemselves

withmuchbusiness,andhaveconfidenceinthemeans,withneglectofGod,itisasignwethinkwecannot livewithoutanestate.Amanthat isalwaysgettingcrutchesshoweththathecannotgoalone.Thereisalawfullabour.Wealthmaybe sought for the necessaries of life, and for the exercise of goodworks; butwhenmenmake it theirmainaim togetanestate, it isa sign theyplace theirhappinessinit;theymakeittheirchiefestgood,andutmostend.Nowbecauseitishardtodistinguishhonestlabourfromworldlycare,youmustexamineitbythe disproportion of your endeavours in spiritual and heavenly things. OurSaviourconcludethhisparableagainst trusting inriches:Luke12.21, 'So ishethat heapeth up treasures to himself, and is not rich towardsGod.'Menmakemostprovision for theworld, anda little slendercare serves forheaven.Theyhavenocaretoprovidesuitablyfortheirsouls;alltheirendeavoursaretoleavetheirposterityanestate,buttheyarenotsocarefultoseegraceintheirhearts.Thatwhich theydesire is tosee themwellmatched,wellprovidedfor,butarenot troubled about their carnal or unregenerate estate. They can be contentedwith slight assurance in thematter of heaven, but all things seem too little tosettletheirestateuponearth.Alittledegreeofsanctificationservestheturn,butintheworldtheywouldstillhavemoreandmore,joinhousetohouse,andfieldtofield,notfaithtofaith,andvirtuetovirtue.Theyhavealeansoul.andafatestate:theysuffertheleankinetodevourthefat-whentheysufferworldlycarestoeatupalltheirvigourandstrength,whichtheyshouldreserveforcommunionwithGod.Bernardsaith,FelixdomusubiMarthaqueriturdeMaria-Ohthatisa blessed family where Martha can complain of Mary! Luke 10.40. ShecomplainsMarywas toomuch in spiritual things.But alas! it is usually quitecontrary:MarymaycomplainofMartha-allourcareandendeavoursarespentintheworld,andwecontentourselveswithsomedrowsydevotiontowardsGod.When there issuchadisproportion, this isasignmenhadratherenjoywealththan God. Heavenly things should have the first place, and our principalstrength: Mat. 6.37, 'Seek first the kingdom of God;' but you are all for thefatness of an outward portion, neglect heavenly things, and are for thatwhichwouldperpetuateyournamesonearth.

(2.)Wheninpossessingwealthyoulookuponitasthesuretyandpledgeofyourhappinessandfelicity,youthenplacethechiefstayandtrustofyoursoulsinthethingsofthislife.Whenamanhathgottenanestate,thenhegrowsproud,anddrunkwithtemporalhappiness,asifhewereabovefate,andallthechangestowhichthecreaturesareobnoxious;thisisasignmendoteupontheirwealth,

amidmake a god of it. Vain admiration always ends in vain expectation.Wethinkweareabovethecontrolofprovidence,wehaveenoughforusandours:Luke12.19,'Soul,takethyease,thouhastgoodslaidupformanyyears.'WhenGodgivesusanestate,wethinkwehaveenoughtomakeourselvesandchildrenhappy.Oh, it is good to keep the heart sensible of the changes of providenceeverymoment;andwhenweglittermostinthesplendourofanoutwardestate,letusremembermanathisbestestateisbutvanity.Manytimeswecannotroastthat which we have got in hunting; God may blast all in an instant. Butespecially if this security put you upon injurious practices,when aman daresventureuponasininaconfidencethathisgreatnessandwealthshallbearhimout.Whenmenwax insolent toGod; andproud and injurious tomen, and alluponconfidenceof theirpresentgreatness,as if theyweresufficientlysecuredand fenced against all changes whatsoever - when they grow fat and wantonagainst God and men, as Deut. 32.15, this is that the Spirit of God speaksagainst,Ps.62.10, 'Trustnot inoppression,benotvain in robbery;'whenmencarenotwhatwrongtheydototheirinferiorsbecausetheyaresureandsafe,asif God could not bring them down, surely and certainly, and suddenly andwonderfully,bystrangeandunexpectedmeans.

(3.)Whenweareloathtoletthemgouponjustandconvenientreasons.Assuppose,iftheybetakenawaybyprovidence,men'sheartsaresodepressedasifall their happiness were gone. Job was otherwise; he had messenger uponmessengerof evil tidings, yet blessedGod. ItwasGregory's observation,Sinedoloreamisit,quiasineamorepossidet;Joblosthisestatewithoutgrief,becausehepossesseditwithout loveandtrust.Hisheartwasnotfixeduponhisestate,thereforehepartswithitmosteasily.Carnalmenaretroubledwhentheirrichestakewing, because they are their god. Their hearts are depressed beneath theheartofman,because theirhappiness isgone;asMicahsaid, 'Yeaskmewhatailethme,whenyehavetakenawaymygods.'Orelsetheyareloathtoletthemgovoluntarily,uponanygoodoccasion.Acarnalman,heholdshislifebythem,he cannot be happywithout them; therefore he dares not dispose of them forholyuses,orforhisownrelief.

[4.]Togiveyoutheremediesandcuresofthisdistemper.

(1.)Godonlycandoitthoroughly,andtopurpose.Weread,Mark10.23,that'Jesuslookedroundabout,andsaiduntohisdisciples,Howhardlyshalltheythathave riches enter into the kingdom of God!' and ver. 24, 'The disciples were

astonished at his words.' But Jesus answereth again, and saith unto them,'Children,howhardisitforthemthattrustinrichestoenterintothekingdomofGod. It iseasier foracamel togo through theeyeofaneedle, than fora richmantoenterintothekingdomofGod.'Thenitissaid,ver.26, 'Andtheywereastonishedout ofmeasure, and said,Who then canbe saved?And Jesus said,With God all things are possible.' It is impossible to enter and trust; it is asimpossible almost to have it and not to trust in it. This blessing then is to besoughtofGodwithgreatercareanddiligence;youshouldputupmorefrequentprayers for this grace than you do for wealth and life. To have a competentmeasure,andnottotrustinit,itisagreaterblessingthanthegreatestabundanceintheworld.Thereforeletthisbeoneofyourconstantprayers,'Lord,letnotmyheartbesetuponthesethings.'

(2.)Manmustuseendeavours, forweconfuteourprayersby idleness; forwhenamandothnotusethemeans,heshowshisdesignsarenothearty.Nowthemeanstoattainthisarethesefollowing-

1st.Frequentpracticesofcharity:weshouldbeascarefultoemploywealthtocharitable uses, asworldlings are to gatherwealth: Luke 12.33, 'Sell that youhave,andgivealms.Provideforyourselvesbagsthatwaxnotold,atreasureinthe heavens that faileth not, where no thief approacheth, andmoth corruptethnot.'Thereisnoremedynorcure,butonlyinlayingthemout,andthentheywillbe ours for ever. This is a real profession, you look upon all these things asvanity, and only useful as you have a further opportunity of service of doinggood. There is nomeans to prevent the danger of trust and confidence, but aconstantexerciseofgoodworks;thesearethetrueriches.Thewayofdestroyingidols was by crumbling them to pieces. It is better to be a steward than atreasurer; tohave theminourhands, thatwemaygive themtoothers, than tohavetheminourhearts,thatwemayadorethemourselves;thereforewhilethoupossessest them, it is not thou that art rich, but thy chest; but when thoudistributestthem,andartrichingoodworks,thesearetherichesthatcanneverbelost.

2nd.Makebutsuppositions,andseehowthoucanstbearthelossofallthingswhenbutrepresentedinconceitandimagination-IfGodshouldblastmyestate,ifsuchafriendshouldproveunfaithful,suchadebtordefraudme.Thechurch,Hab. 3.17,18, doth make a supposition - ' Though the fig-tree should notblossom,neithershallfruitbeinthevine,andthelabouroftheoliveshouldfail,

andthefieldsshallyieldnomeat,theflocksshallbecutofffromthefold,andthereshallbenoherdinthestalls,yetwillIrejoiceintheLord,IwilljoyintheGod of my salvation.' Suppose that God should send a dear year, and thereshouldbescarcityinallthings,whatthen?CanIcomfortmyselfinthesethings?ThefoolintheGospeldurstnotsupposewhatmightfalloutthatnight;itwoulddiscompose all hismirth to have thought of a sudden stroke that night, Luke12.19,20. He dreams ofmany years. This would keep your souls in an equalpoise, either tokeepor foregoanestate.Mendonot acquaint their soulswithsuppositionsoflossanddanger,andsogrowsecure.

3rd.Meditateupon the vanity of the creature.Talkhardeneth anddeludethmen,butmeditation leavethdeepeffects.There isamoralefficacy inconstantand serious thoughts; theworldputs fair titleson them,andcalls themgoods,treasure, and substance; butGodcalls it shadows, lies, running after shadows.How different are the notions of theword from those of theworld; thewordlooksupon it asavain shadow:Ps.39.6, 'Surelyeverymanwalketh inavainshow, surely they are disquieted in vain;' the word shows they are not onlyvanity,butlies:Ps.62.9,'Surelymenoflowdegreearevanity,andmenofhighdegree are a lie.' The creatures lie by our own thought, they abuse us by ourtrust, and theywill surely prove a lie.Aman should not rest in any creature,unlesshehathamindtobedeceived;nownomanwouldbedeceived.Nay,thescripturespeaksofthemasiftheywerenothing:Prov.23.5,'Wiltthoucastthineeyesuponthatwhichisnot?'Incomparisonofbetterthings,theyarerathersaidnottobethantobe.Andconsider,richestaketothemselveswings;thethief,thesea, thedispleasureof themagistrate, theviolenceof thesoldier,andourownunadvisedwordsmanytimesarewingstoriches,thatmakethemflyawayfromus;butthemoreenduringsubstanceisinheaven,Heb.10.34.

4th. Improveexperiences to this endandpurpose; it is a lessonGodhathtaughtusnowinthesetimes.Menwerenevermoregreedyoftheworld,andGodnevermoreshowedusthevanitythereof;thegreatestmenhaveprovedalietotheirdependents;howmanyhaveexperienceofthesethings!They,andtheirfathersandgrandfathers,havelaidoutalltheirwit,labour,andtoiltogetagreatestate, and are deprived of it all in a moment, and now it is bestowed uponothers. Thou hast knownmany great ones who are now nomore thought of;either they are dead and gone, and others enjoy their places; or if alive, theirflowerisgone,theylivelikeaneglectedstalk.HowoftenhathGodstainedall

worldly glory, and the world will do so still; it will forget thee, as it hathforgottenmanyothers.Howmanyinthesetimeshavehadheirsthattheyneverthoughtof,thosethathavebeenstrangerstotheirbloodandfamily!Job27.17,'Thoughheheapupsilverasthedust,andprepareraimentastheclay;hemayprepare it,but the just shallput iton, and the innocent shalldivide the silver.'They may provide and heap up a great estate, and think now they and theirfamiliesareennobledforever;butrichestakewing,andGodbestowsthemuponothersthatweneverdreamedof.

5th.Layupseveralgraciousmaximsandprinciplesinthesoul.

1. None ever trusted in the world, but they had cause to complain.Mammon'sdrudgeshavehardwork,andworsehireandwages;asJacobafterheserved sevenyears, andwhenbe expectedbeautifulRachel, he receivesLeah.Riches will surely disappoint the trust you put in them; they promisecontentment,butthatpromiseisbutalie;theydobutdistracttheheadandheartwithcares.Theypromisepeace,plenty,andsecurity,whichtheycanneverbringtoyou.Theyarecalled'deceitfulriches.'Amanshouldnottrustinanycreature,unlesshehadamindtobedeceived.Atdeathespeciallyweshallseehowtheworldhathbeguiledus:Job27.8,'Whatisthehopeofthehypocrite,whenGodshalltakeawayhissoul?'asorrygainandpurchase.Whenourserviceisended,weseewhatkindofwagesmammongivethusinthedayofwrath:Zeph.1.18,'NeithertheirsilvernortheirgoldshallbeabletodelivertheminthedayoftheLord'swrath.' Justicewillnotbebribedwithmoney,wecannotbuyapardon.Consider,ifamanhadtakenalongvoyagetotheIndies,andhadbroughtmanycommoditieswithhim,andnotonefit for the trafficof thatplace; justso it ishere,wearebound foracitywheregoldand silverwillmakeno traffic, thoucanst not buy one hour for repentence. Consider how justly the saints andblessedangelsmaylaughattheewhenthyfoolishtrustisdisappointed-Lo,thisisthemanthattrustedinhisriches,andwouldnotmaketheLordhisportion.2.Themorewealth,themoredanger.Inanet,whengreatfishesaretaken,thelesserescape;soitisinpubliccalamities,theythatarethepoorest,manytimeshavethebestportion.Atreethathathlargenessandthickness,beingloadenwithboughs, provoketh others to lop it, or else it falleth by its own weight.Nebuchadnezzar,whenhehadforcedJerusalem,hecarriesawaytheprincesandnoble captains, but the poorwere left in the land.Therefore never believe theworld, itpromisethlife,continuance,advancementoffamilies,butnomancan

assurehimself toholdhiswealthonenight; remember,youhave todowith acheater.3.Thyestate,itisnotthylife.Thylifeandhappinessisnotboundupwiththyestate;Luke12.15,itliesnotinabundance,butintheprovidenceofGod.4.Remember,Godistheauthorofallthewealthweenjoy.Thiswilldrawofftheheartfromthecreature,thatitmaywithmoreentiretrustfixandfastenuponGodhimself.Inwantanddistressesweseethecreatureisvain,butfewwillownthis inabundance:Prov.10.22, 'It is theblessingof theLordthatmakethrich.'Bywhatmeanssoeverthouhastthyestate;ifitcomestotheebyinheritance,yetit isGodthatgaveit tothee;it isofGod'sgrace, thatamanwasbornofsuchrichfriends,notofbeggars.Ifthyestatecomesbygift,remember,theheartsofmenareinGod'shands,anditishethatcanmakethemableandwilling.Ifthyestatecomesby industryandskill,anddiligence in thycalling,blessGod thatgivestheethyskillandsuccess;manyhavenottheskill,andmanyhavenotthesuccessthathaveasgreatskillasthyself,

GodtheHighestLord-DenyingSelf-will

Inowcometospeaktothatbranchofdenying,self-will.AsGodisthesupremelordandlaw-giver,sowearetodenyourself-will.NowoursubmissiontoGodisdouble,tohislaws,andtohisprovidence;wesubmittohislawsbyholinessorobedience;wesubmittohisprovidencebypatience.

First,Wesubmittohislawsbyobedience.OurwillistogiveplacetothewillofGod:Col.4.12,'ThatyoumaybeperfectandcompleteinallthewillofGod.'ThiswastheprayerofEpaphras,andthisshouldbetheaimofeverychristian,tobringhiswilltoaperfectconformitytothewillofGod.1.Ishallshowthedifficultyofthispartofself-denial.2.Givesomemotivestoenforceit.3.Givesomerules,whichmayservebothfordirectionandtrial.

First,Forthedifficultyofthispartofself-denial;thatwillappearifwedobutconsider-

1.Thatman'swillistheproudestenemythatChristhathonthissidehell,itresistethChrist inallhisoffices. In his kingly office and reign:Luke 19.14,'Wewillnothavethismantoreignoverus.'GodhathsetupChristasking,andtheworldvotesitinthenegative-'Wewillnothavethisman.'ThegreatcontestbetweenusandGodis,whosewillshallstand,God'sorours.Thesoulcannotendure to hear of another king and another sovereign, because it affects asupremacy,anditcannotendurethatanyshouldlorditoverus:Ps.12.4, 'Ourtonguesareourown;whoislordoverus?'Manwouldhavethecommandofhisownactions.Aproudcreaturecannotenduretohearoffettersandrestraints.TherebellionoftheworldagainstChristwas'tocastawayhisbandsandcords,'Ps.2;soJer.2.31,'Wearelords,wewillnotcomeatthee.'Theywouldbeabsolute,andwithoutGod.ThisissorootedinournaturethatSatan,whenhesetshereticsatwork,heputsthemuponholdingoutthisbaitofworldlylibertyandfreedomfromthereignandsovereigntyofGod:2Peter2.18,'Theypromiseliberty,butarethemselvesservantsofcorruption.'Thegreatrageandtumultoftheworldistobreakthebandsandcords,andtoloosenusfromourobediencetoGod.Theproudwill ofman cannot endure to hear of an higher lord; this hindereth his

reignintheheart,andslighteththeoffersofhisgrace:John5.40,'Youwillnotcome tome, that youmight have life.'Christ comeswith riches of grace, anddesires entertainment, and we neglect him, and are taken with the basestcreatures. If aking shouldcome toa subject'shouseanddesireentertainment,andheshouldneglecthim,andtalkwithbasefellows,thiswereamightyaffrontputuponhim.Yet this isourdisposition towardsChrist;hecomes todispensecomforts andgraces, andwewill not entertain him, but are takenupwith thecreature.All that Christ hath done is, to us, lost forwant of our consent.Allthingsarereadyprepared,decreedinheaven,onlytheguestsarenotready,theywillnotcome,willnotconsent,andratifythedecreesofheaven,inshort,thisisthecauseofall sin, andofall thedisorderof thecreature: James1.14, 'Everyman is tempted when he is drawn away of his own lusts, and enticed.' Mantakethhimselftobelordoverhisownactions,andenactscontrarylawstoGod,in the court of his ownheart, and is sowedded to his own affections, that heaccountshislustshimself,andcanaswellenduretohavehissinreprovedasamemberofhisbodytobecutoff.

2.Thedifficultyof itwillappearagain ifweconsider, thewill is farmorecorrupted than any other faculty of the soul. The understanding is muchblinded, but the will is more depraved and averse from God. The mind of acarnalmanhathalittlelight,whichisapttosuggestsomegoodmotion.AsJob'smessengersaid,'Ialoneamescapedtotellthee;'somayconsciencesay,Ialoneamescapedoutoftheruinsofthefalltosuggestsomegoodmotiontothee.Butnowthewilldothmoreabhorandrefusegoodthantheunderstandingisignorantofit;thereissomelightintheunderstanding,butthereisnothingbutsininthewill.Manyaman isoftenconvinced,hisunderstanding isgainedbeforehe isconverted; they see better things, seewhat is good, before they choose them.ThelastfortChristgainsintheheartisthewillofman.

3.Consider,thewillisnotsubduedbyallthemethodsandexternalartsofgracewhichGodusethtogainthesoul.TheLordmakesachallengeinIsa.5.3, 4, 'Judge between me and my people, what could be done more for myvineyardthanIhavedone?'WhatcouldGoddomorethantoprovideaChrist,agospel,agraciouscovenant?andyetallthisdothnotgainwithman.Therewehavethehighestmotivestoallureus,thestrongestargumentstopersuadeus,thegreatestterrorstoaffrightus,yetthesoulwillnotyield.Oh,whatsweetmotiveshavewetocomeintoGod:theofferofChrist;thepromiseofheavenandglory!

Godoutbidsall theworld.Whatwillyouhavemore?YouhavemySontodieforyou,mygracetohelpyou,heaventorewardyou.Godhathcontrivedasweetplotofgrace,butthewillofmanslightsall.Thedevil,hecannotbidsofairforyour heart, yet men give up their souls to him. He cannot promise youeverlasting glory. Can Satan give you such recompenses as God? The worldcannotassureyouofeverlastinghappiness.Youmaydie,orthesethingsmayflyawayfromyou.Thedevilwasneverbuffeted foryou;heendurednoagonies,shednobloodforyou;heseekstoundoyouallhecan,therefore'Cometome,'saysChrist.But the sum of all is inMat.23.37, 'Iwould, but youwould not.'WhenGodcomeswithexternaloffers,withfitaccommodationofmeans,withall necessary circumstances and methods of grace, yet the sinner turns back.Christrenewsmessengers,yettheproudwillofmansaith, 'Iwillnot:Ps.58.5,'Theywillnothearkentothevoiceofthecharmer,charmheneversowisely.'Allthe charms of grace will not prevail, they stop their ears; Christ's bloodmaystandascheapascommonbloodforallthis,ifGoddidnotcomeinwithanactofpower.Nay,further,ifheshouldthreatenandinflictjudgment,yetallwillnotwork to soften the heart and subdue the will of man, without an almightyefficacyandinfluence.Thegreatestterrorsareofnoforce.Judgmentmaybreaktheback,butnottheheart.Pharaohwascrossedagainandagain,Godmultipliesplagueuponplague,yethiswillstoodout- 'Iwillnotletthepeoplego.'WhenGodknocksuponusbythehammerofjudgment,yetitwillnotbreaktheflintandtherockandadamantthatisinourwill.Thebadthiefhadonefootinhell,yetheblasphemesstill.Notonlythestanders-by,butoneofthethievesderidethChristonthecross.

4.Whenthewillisinpartrenewedandcured,yetstillitisapttorecoilandreturn back again to its old bondage. How often do the children of Godcomplainofweariness,deadness,andstraits,continual reluctationof theflesh:Gal.5.17, 'The flesh lustethagainst the spirit, so thatyoucannotdowhatyouwould.'AchildofGodcannotdowhathewould;whenhiswillbeginstobesettowards heaven, it is verymuch broken and distracted:Rom. 7.18, 'Towill ispresentwithme;buthowtoperformthatwhichisgood,Ifindnot.'WhenwearegoneoutofSodom,weareapttolookbackagain.Andthiswillbeourconditiontillwecometoheaven:thefleshwillriseupinarmsagainsteveryholymotion,andourfettershanguponus,tillwecomeintoChrist'sarms.Wearenotonlyatfirstconversionlikeabullockunaccustomedtotheyoke;butafterwardstillwefindthereisanunrulywill,notfixedwithobediencetothewillofGod.

Secondly,Togive youmotives andarguments to enforce thiskindof self-denial.

1.ThesoulisneverrenewedtillthewillbetamedandsubduedtoGod.Thesoul can never be said to be regenerated till the will be renewed. The newcreaturebeginsinthemind,butisneverperfectedtillitcometotheheart,tillwe'putofftheoldmanwithhislusts,'Eph.4.22,23.Tillournaturalinclinationsbealtered - till gracebeplaced in the centreof theheart, corruptionswill recoil.When thebird'swingsarebroken, then itcan flyno longer; sowhenonce thewillisbroken,thenthesinnerissubdued,andtakencaptivebygrace.Themindisonlythecounsellor,thewillisthemonarch;tillthisbedone,youcannotlookuponyourselvesasnewcreatures.

2. Because no creature can be sui juris at his own dispose, and to liveaccording to its own pleasure. If anymight plead exemption, then certainlyChrist,asman,might,becauseof thegloriousfellowshipthatwasbetweenthehumananddivinenature.Butsee,whenChristtookhumannature,hewasboundtosubmithishumanwilltotheGodhead;whenhetookournature,hetookourobligationuponhimself,andthereforehesaith,Heb.10.9,'Lo,Icometodothywill, OGod.'When Christ came into theworld, this was his work, to do hisFather's will. He brought himself into the condition of a creature, and then,having taken our nature, he was to take our obligation upon himself, whichChrist performed.Christ andhisFather hadbut onewill between themboth :John5.30,'Iseeknotmyownwill,butthewillofmyFatherthatsentme;'therewasaperfectresignation.Christdidsoobeyasifhehadnoprivatehumanwillofhisown,butonlythewillofhisFather.Christdidnotlooktohisownends,tothe safety and conveniency of his human nature, but towhatwas his Father'swill.AndwiltthoustandupontermswithGod?AnddostthouthinkthouarttoogreattosubmitandstooptoGod?Nay,considertheholyangels,thathavemanyprivilegesaboveman,yettheyhavenoexemptionfrontdutyandhomage;theyhavemanyprivileges,freedomfromtroubles,sicknesses,diseases,andfromallthe infirmities and clogs of the flesh, but they are not freed fromobedience -'Theyobeyhiscommandments,hearkeningtothevoiceofhisword,'Ps.103.23.-ThePsalmistspeaksoftheangelsthere,theystillowehomagetotheircreator.ThosecourtiersofheavenareservantsofGod,andfollowerswithusinthesameobedience.NowChristinhisprayer,Mat.6.,hathreferredustotheexampleofhisangels-'Thywillbedoneonearth,asitisinheaven.'Youuponeartharenot

heldtoaharderlawthantheyareinheaven;theyobeyhiswill,andsomustyou.Certainly,nomenaretoogoodnortoogreattoobeyGod.Iftheexampleoftheangelsbetoohigh,thenlooktoallthecreatures,theyobeyGod,andsometimescontrarytotheirnaturaltendencyandmotion,asthesunstoodstill;anditissaidin the Gospel, Mat. 8. that 'the winds and seas obeyed him.' Man only iseccentricandexorbitantinhismotions;theyglorifyGodintheirway.Thesunshallriseupinjudgmentagainstmanyacarnalwretch.Godhathsettothemadecree, beyond which they shall not pass; and they obey the laws of theircreation,butwearedisobedient,andbreakthroughallrestraints.

3.ConsidertherightGodhathtous,aswearehiscreatures,andaswearenewcreatures;aswearebarecreatures,weholdourbeingandallthatwehavecontinually fromGod.Nowyouknow, themoreamanholdsofa lord,the more homage he is bound to perform. Thou holdest thy life and all thycomfortsbyhisallowance;themorethouhast,themoreisdue,thoughusuallyitbe quite contrary: themorewe have fromGod, themorewe slight him.Quimajores terraspossident,minores census solvunt -Many times, they thatholdthe greatest lands pay the least rent; so themorewe hold fromGod, the lesscarefulwearetogiveinreturnsofobediencetohim:Jer.5.5,'Iwenttothegreatmen,buttheyhavealtogetherbrokentheyoke.'Thosethathavemoremeansofinstruction, thathavehigherbreeding,havegreaterobligationsupon them;buttheseusuallyaretheworst.Ahorsethatiskeptlowiseasilyruledbyhisrider;butwhenhegrows lustyandfat,he liftsup theheelagainsthim,andwillnotsuffer thebit;sowhenmengrowgreatandprosperous,whenGodhathfencedthemwithprosperity,thentheywaxwantonanddisobedient.Andaswearenewcreatures:1Peter4.2,'Thathenolongershouldlivetherestofhistimeintheflesh, to the lustsofmen,but to thewillofGod.'Thegreataimofgrace is tocurethedisordersofthewill,andtobringusintoastricterbondofservicetotheLord; thereforeusually at conversion this ismade explicit byourown solemnvow.AgoodheartiscontractedtoChrist,asanevilheartistotheworld:Cant.2.16, 'Mybelovedismine.'AllthatisthineisGod's;youhavenowillofyourown,youhavegivenupyourselvestoanother;takeheedofretractingthevowsofyoursolemncovenantandfealtythatyouhavesworntoGod.

4.ThereisagreatdealofreasonourwillsshouldbegivenuptothewillofGod, becausewe are not able tomanage them ourselves. By the laws andcustomsofallnationsfoolsandmadmenaretoberuledbytheirkindred,notto

beleft totheirownwills,buttothewillofanother;nownaturallywearemadfools,asTitus3.3, 'Foolishanddisobedient,'andhavenottheguidanceofourownwill;thereforeitisnotfitthatitshouldbeleftinourpower,butgivenuptoGod. Ifwe be our own pilots,we shall soon shipwreck ourselves.WhenGodrequires the resignation of our will, it is but the taking a sword out of amadman'shands.Aman'sownwill,itisthecauseofallthemischiefthatcomestohim,and,atlast,ofhisruin.Tollevoluntatem,tolleinfernum,saithBernard-Therewould be no hellwere it not for the perverseness of aman'swill. It isChrysostom'sposition,-Mancouldneverbehurtwereitnotforhimselfandhisownwill;othersmaytroubleus,butcannothurtus;thedevilmaytemptus,butnothurtustillweconsent;theworldmayfrownuponus,butitcannotharmus;sotheapostleintimates,1Peter3.13,'Whocanharmyouifyoubefollowersofthatwhichisgood?'Itispresentlyaddedinthenextverse,'Butandifyesufferforrighteousness'sake,happyareye,andbenotafraidoftheirterror,neitherbetroubled.'Menmay troubleyouandmolestyou,but cannotharmyouwithoutyourownconsent.Nowsincenonecanharmusbutourownwill,andsinceweareunfitguides,itisfitweshouldhaveaguardian,andwhoiswiserthanGod?Themerchant,thoughhehathstoredtheshipwithgoods,yetbecausehehathnoskillintheartofnavigation,thereforesuffersthepilottosteerit;sothoughthewillbeours,letusgiveittoGod,tomanageitaccordingtohisgoodpleasure.

5.ItisaverygreatcondescensionandblessingthatGodwilltakethechargeof our will. The strictest rules of religion are to be reckoned among ourprivileges.ItisthegreatestjudgmentthatGodcanlayuponanycreaturetogivehimuptohisownwill,andtotheswayofhisownheart;theLordthreatensitwhenothermeansareineffectual:Ps.81.12,hesaith,'SoIgavethemuptotheirown counsel, and to their own heart's lust;' that is a dreadful punishment. SoRom.1.24,itissaid,'TheLordgavethemuptouncleanness;'andver.26,'Theirownvileaffections.'Itisworsetobegivenuptoaman'sownheartthantobegivenuptoSatan;foramanthatissogivenupmayberecoveredagain:1Cor.5.5, 'DeliversuchaonetoSatan,forthedestructionoftheflesh,thatthespiritmaybesavedinthedayoftheLord'thismaybeforhisexerciseandtrial;butwhen once aman is given up to himself, to the sway of his own heart, therecannotbeagreater judgment.Whenthesentenceofobdurationispasseduponus, it is as much as to say, Give him up to hell and utter judgment, as anirrecoverablesinner.

6. It will be great pleasure to us in the issue when once we can get thevictoryoverourownwill.Thereisnonehavemorejoyandgreaterhappinessthantheangelsandspiritsof justmenmadeperfect,andyetnonehavelessoftheirownwills.TheangelsandblessedspiritsperfectlyaccomplishthewillofGod, thereforeare completelyhappy.Why shouldweaccount that a sadworkwhichisapartofourhappinessinheaven?Thesaintsandangelscomplainnotofanyburden;yettheyhavenovelleandnolleoftheirown,theywillandnillasGoddoth.Wethinkitisahappythingtohaveourcarnaldesiresaccomplished,and wonder how any can be contented without them; they fancy such greatfelicity in theirway; therefore theworldwondereth at the children ofGod: 1Peter 1.4, 'They think it strange that you do not runwith them into the sameexcessofriot.'Itispleasanttoawomanwithchildtohavewhatshelongsfor,but it ismuchmorepleasant tobewithout thetroubleofsuchlongings;sotheworldthinksitpleasanttohavetheircarnaldesiressatisfied,butitisagreatdealmorepleasanttohavethosedesiresmortified.Drinkisverypleasanttoamanina fever;butwhowouldputhimself intoa fever to taste thepleasureofdrink?Certainly,ifamanwouldbecompletelyhappy,hemustrenouncehisowncarnaldesires.IfyouwouldbuttrustChristuponhisword,youwouldfinditisnotsoburdensomeandgrievousasyouimagine;youwouldfind'hisyoketobeaneasyyoke,'Mat.11.28,notonlyasyouhavehelpfromGod,buttheverydelightandcontentmentweenjoywouldmakeiteasy.CertainlyitwillbefarbettertogiveupourwillstoGod,thantothedevil.Howhardishisyoke,andhowsmallarehiswages?Alittlepleasurehere,andeternalpainshereafter.

Thirdly,Inthenextplace,Ishallgiveyousomeruleswhichwillservebothfordirectionandtrial;itisveryneedful,formenareapttoflatterthemselveswith a pretence of obedience; they cry, Lord, Lord! but do not do hiscommandments.Manywillgivegoodwords,andbecausetheydonotbreakoutintosuchanactualcontestwithGod,asthoserebelliousandobstinatewretches,Jer.18.12, ' And they said, There is no hope, but wewill walk after our owndevices,andwewilleveryonedotheimaginationofhisevilheart;'orasthose,Jer.44.16,17,'AsforthewordthouhastspokenuntoitsinthenameoftheLord,wewillnothearkenuntothee,butwillcertainlydowhatsoeverthinggoethforthoutofourownmouth,'etc.,-iftheydonotbreakoutintosuchanobstinateandgross contest with God, they think they are safe; but you know,Matt. 21.28,Christ spokeaparable for thediscoveringof suchahypocriticalprofessionofthe two sons; the one said, 'I go sir, andwent not;' the other, 'I will not; but

afterwardherepentedandwent.'OurSaviourputsthequestion,'Whetherofthetwaindidthewillofhisfather?'Hethatsaid,Iwill,butdidnot,wastheworst,because theunderstandingissomewhatbetter than thewill; thereforemenwillgiveGodgoodwords.Thisrebellionisdisguisedwithapromiseandpretenceofobedience;thereforeIshallgivesomeruleswhichyoumustobserveindenyingyourownwill,andbywhichyoumaytryyourestate.

1.IfyouwillobeyGodtheremustbesomesolemntimewhenyoumakethisresignationtohim.Naturallyweareaverse,andthereforewhosoeverisboughtin to God, he comes humbly, and like a pardoned rebel, and lays down theweapons of defiance. God, as creator, hath a right to your wills, to yourobedience;buthewillhavehisrightconfirmedbyyourgrantandconsent:Rom.12.1,'Ibeseechyou,bythemerciesofGod,thatyoupresentyourbodiesalivingsacrifice, holy, acceptable unto God, which is your reasonable service.' Therecan be nomore acceptable sacrifice toGod than the entire resignation of ourwillstohim.SoActs9.6,Paulcomesandlaysdownthebuckler,andgivesGodthekeyofhisownheart - 'Lord,whatwilt thouhavemetodo?'Gracehadsomeltedhimthathethathaddonenothingbeforebutbreatheoutthreatening,nowcomeshumbly,cryingout,'Lord,whatwiltthouhavemetodo?'ThisisthatourSaviourintendsinthatexpression,Mat.11.28, 'Takemyyokeuponyou.'JesusChrist will force it upon none, he requires the consent of your own will. Inmatrimonial contract consent is not to be forced; soChrist doth not force hisspouseagainstherownconsent,butsheistomakeanactualresignationofherown self to God. Youmust desire God to come and take possession of yourhearts.

2.When you give up yourselves to God, it must be without bounds andreservations:Col. 4.12, ' I pray that youmay be perfect and complete in thewholewillofGod;'youmustnotpickandchoose,buttakeallthewillofGodasyour rule towalkby.SoActs13.22, 'My servantDavid, he shall fulfil allmywill.'WhateverGodwill signify to be his pleasure, thatwillDavid fulfil.Weshould so perfectly obey as if we had no will of our own, not reserving aproprietyintheleastmotionorfacultyofours.Theleastsin,whenitisallowed,isapledgeof thedevil's interestandright tous. Ifamanhathbida thousandpoundsforanexcellentjewel,willhestandforapennymore?Andaswethusentirelyresignourselvesatfirst,soafterwardswemustmakegoodourvows;wemustremembereveryactionofours,itisgivenuptoGod;everymotion,every

glance,itisunderarule;andineverylesseractionweshouldsay,willGodhavethis to be done or no, and in this manner? and if not, let us not do it for athousandworlds.Especiallyinpraying-DoIprayastheLordwouldhaveme?Isitwithsuchreverence,withsuchsubmission,suchaffection?Igaveupmyselftodohiswholewill,todotheduty,andinthatmannerwhichGodrequires.Soin eating and drinking, in all actions you should do all in obedience, in thatmanner, and to that end thatGod requires.Everyglanceof the eye is under arule: Mat. 5.28, 'Whosoever looketh on a woman to lust after her, hathcommitted adultery with her already in his heart.' We must use our sight inobediencetoGod,andsoalsoourhearing.

3. There are some special things whichGod hath willed, and ourmasterhath given us a special charge about; those things must be done, howdistasteful soever to flesh and blood, or prejudicial to our interests. There arethreethingsthathavehisstampandsealuponthem-'ThisisGodswill.'Soitissaid of holiness and sanctification: 1Thes. 4.3, 'This is thewill ofGod, evenyour sanctification;' so of duties of relation, obedience tomagistrates, parentsandmasters:1Peter2.15,'Submityourselvestoeveryordinanceofman,...forsoisthewillofGod,thatwithwell-doingyemayputtosilencetheignoranceoffoolishmen.'Soofthedutyofthanksgiving-'IneverythinggivethankstoGod,for this is the will of God in Christ Jesus concerning you;' concerning thesethings we have the express pleasure of God. Now it is great rebellion anddisobediencenottoobeyGod'ssolemncharges.Holiness,itisirksometonature,and we are apt to forget thankfulness, and we are sensibly tried in duties ofrelations.Godhathexpressedhiswillconcerningallthese.

4.InallthesethingswemustnotonlydowhatGodwills,butwemustdoit,becausehewillsit;thisispureobedience.ThebaresignificationofGod'swillandpleasure,itshouldbereasonandmotivestrongenough.Youread,Lev.19,whereGod enacteth sundry laws; this is the reason for obedience - ' I am theLord.'TheLordwills,thatisenoughtoengagetheobedienceofthecreature.Sointheseplacesbeforementioned,whereinholinessandthanksgiving,anddutiesofrelationareenjoined,thisisthereasonalleged-'forthisisthewillofGod.'Theangelshavenoothermotive:Ps.103.22,'Theydohiswill,hearkeningtothevoiceofhisword.'Thisisthatwhichismotiveenoughtotheangels,Godhathsignified his will; andwe should captivate all our thoughts, and not allow ofdisputes - 'Have not I commanded thee?' saith God to Joshua. So we should

pleadwithourselves:whenweareslackandsluggishtoanyduty,say,HathnottheLordcommandedthee?Whatneedethanyfartherargument?

5.Wemust not only dowhatwe know, butwemust search thatwemayknowmore.This is agreat signof anobedientheart,whenwearewilling toinquirewhatdutyfurtherGodrequires:Rom.12.2, 'Thatyemayprovewhatisthat good, and acceptable, andperfectwill ofGod.'Aman that hathgivenuphimselftoGodmustmakeithisconstantpractice;weshallbeaccountableforignorance aswell as neglect.Many times theremay be somewhat ofwill inignorance.Whenmenhavenomindtopractise,certainlytheyhavenohearttoknowandsearch:Eph.5.17,'Benotunwise,butunderstandingwhatisthewillofGod.'Menare loath tosiftout truth to thebottom, lest itshouldproveto theirdisadvantage;whentheydonotunderstand,orhaveaconfusednotionthatwhatGodcommandsiscontrarytotheirlusts, theywillnotknowitdistinctly;thesedonoterrintheirmindssomuchasintheirhearts.Someerrintheirmind,outofsimple ignorance;others in theirheart, theyhavenomind toknow; insuchtheir negligence there is deceit. Therefore search and find out what is theacceptable will of God, that you may have a clearer light and ground forpractice.Theangelsarealwayshearkeningforanewcommand,Ps.103.22,soshouldwebehearkeningstill.Asthebeasts,intheRevelation,thatstoodbeforethethrone:Rev.4.6,'Theyhadeyesoneitherside,'thattheymightseewhatGodwould have them to do; so we should be always searching that we may beperfectlyinstructedinthewillofGod.

6.Ourobedienceischieflytobetriedbykeepingourselvesfromoursin,i.e.,that sin, which our corruptwill hadwedded and espoused. SoDavid: Ps.18.23,'1wasuprightbeforethee,andIkeptmyselffrommineiniquity.'HereinisoursubjectiontothewillofGodchieflytried,inkeepingourselvesfromourownsin,whichismostvehementandpassionate;thyworldliness,thysensuality,thy pride, according as the corruption runs out, for we are apt to deceiveourselvesingenerals.Godhathleftsomeparticularlustfortrial;weareto'denyall ungodliness,' but chiefly thisbosomsin. Ifmenwere acquaintedwith theirownheartstheywouldfindthereissomesinforwhichconsciencesmitethmost;a sin, to which temptations are most frequent, of most usual residence andrecourse,thatispropertotheirconstitutionandcourseoflife.Certainlyheisnotacquainted with his own heart that doth not know this sin; and he is notacquaintedwiththeworkofgracethatdothnotresistandmortifyit.Therefore,

thoughitbeneversodearandpleasant,yethereinGodwill trythyobedience,Mat. 5.29,30. Our Saviour expresseth it 'by cutting off the right hand, andpluckingouttherighteye.'Thoughitbeasdearandprecioustousasamemberofthebody,asusefulasarighthand,oraspleasantasarighteye,yetitmustbepluckedout;asmentopreservelifewillcutoffagangrenedjoint,thoughitbearighthand;somustourbosomlustbemortified.

7. Because there cannot be an exact conformity to the will of God, ourobediencewillbediscoveredbythegeneralbentandcourseofourlives.Agodlyman hath set his face towards heaven; it is true, sometimes hemay beturnedoutoftheway,butthecourseofhislife,thebentandcareofhissoul,istobringuphishearttoaconformitytothewillofGod.Ashipthatsailstotheeast or to the west, may be driven back by a storm, but it makes way againtowardsthehaven;soamanmaybeoverbornebytheviolenceofatemptation,butmakeswayagain, seeks to recover theharbour towhichheaims.AgodlymanistroubledforthebreachofGod'swillaboveallthings;sinismostcontraryto the divinewill; therefore our obediencewill be best known by our care toavoidallsin,andbyourgriefforcommittingit.

Secondly, I come now to speak to the second branch, submitting to theprovidenceofGod.

AsGodisthesupremelordandlaw-giver,sowearetodenyourself-willbyasubjectiontohislaws,whichisholiness,andbyasubmissiontohisprovidence,whichispatience.Inrenouncingthedominionofthewill,itisnotenoughtodowhatGodcommandeth,buttosufferwhatheinflicteth.hiswillisdeclaredinhisprovidence as well as in his law. Now, murmuring is an anti-providence, arenouncingofGod'ssovereignty,aswellasopensinsandrebellionagainsthislaws;thereforewhenGod'swillisdeclared,thoughagainstourdearestcomfortsandnearestrelations,thisshouldbeenough.InstatingthissubmissionIshallshow-

1.HowfarwearetosubmittothewillofGodinprovidence.2.Whatarethegroundsofthissubmission.3.Thehelpstoit.

First,HowfarwearetosubmittothewillofGodinprovidence.Thatwillbediscoveredinseveralpropositions.

1.Thelowestdegreeis,wemustbequietandsilent.Whenavesselismuchshaken,itisapttoplashover;andsousuallywegiveventtostrongpassionsandto the grievances of themind, bymurmuring and complaint. There is a quickintercourse between the tongue and the heart; and thereforewhen the heart isburdenedandovercharged,itseekseaseandventbythetongue.Thefirstdegreethen of the patience of the children ofGod is to keep silence Ps. 39.10, saithDavid,'Iwasdumb,andopenednotmymouth,becausethoudidstit;'itisGod,andthereforetheleastrepiningthoughtmustnotbeallowed;whenhesawGodintheprovidence,hedurstnotspeakonewordthatmightsavourofdiscontent.So Lev.10.3,whenAaron had two children taken away by a judgment, and astrange stroke ofGod's providence, it is saidAaron held his peace.Now thisquietnessandsilencemustbe,notonlyinsuppressingwordsofpetandpassion,but incalming theaffections.Whenanoven isstoptup, it ismorehotwithin.WhenDavidkepthistongueaswithabridle,yetmusingmadethefireburnandhis heart boil against God, Ps. 39.3. And therefore there must be a quietcontentationof themindandsubmissionof theheart,howgrievoussoever theafflictionbe.Astormymind isasbad, thoughnotas scandalous, asavirulenttongue.Youmustbecontentedinyourverysouls,youshouldnotdaretoquarrelwithGod,norenterapleaagainstprovidence.ThoughtsareaswordswithGod;therefore takeheedofprivatedisputings.WemustobeyGodwith silence andquietness.Believingwillgiveusease,whendisputingcannot..

2.WemustnotonlyquietlysubmittoGod,butwillingly,andapproveandaccepttheprovidence.Patienceperforce isnograce.God isnotglorified, tilltherebeasubscriptionofthejudgmentandaconsentofthewill.Asubscriptionofthejudgment,thattheprovidenceisgood,becauseGodwillsit;asHezekiahsaid,Isa.39.8,'GoodisthewordoftheLordwhichthouhastspoken.'Lookintothe context, and you will find it was a heavy sentence that intimated thetransportation of his issue and posterity into Babylon; yet his sanctifiedjudgmentcallsitgood-good,becauseGodwouldhaveitso.ThatisbestwhichGodwills.Wemurmur,wesetupananti-providence,andcensuretheactsanddispensationsofGod,asifwecouldcorrectthem,anddobetterandfitterforthegovernmentoftheworld.Aheathencouldsay,IfthisbepleasingtoGod,letitbe,thatisbestwhichpleasethhim.Andsotheremustbeaconsentofthewill:Lev.26.41,'Ifthentheiruncircumcisedheartsbehumbled,andtheythenacceptofthepunishmentoftheiriniquity.'Markthatplace:it isnotsaid,iftheyshallbear thepunishment,but 'accept thepunishmentof their iniquity;'kiss therod,

andwelcometheprovidence.TheremustbeaperfectcorrespondencebetweenourwillsandthedispensationsofGod.Look,asthepatientdothwillinglytakebitterpillsthatmakeforhishealth;soshouldweswallowwithwillingnessandcontentmentthehardestaccidents.WeshouldnottaketheprovidenceofGodasa drench, but as a potion; not as a thing that is enforced upon us, but that towhichoursanctifiedjudgmentconsents.Heathens,iftheirliveswereasgoodastheirworks,mayshamemanychristians;theywouldalwaysbeofthesamemindwithGod.Senecasaith,Iyieldtoprovidence,notoutofnecessity,butchoice.Itisbest, saithhe,becauseGodwills it; ifhebless, it isgood; ifheafflict, it isgood;hiswill is thehighestwisdomand reason; therefore faithwelcomethallprovidences, as well as submitteth to them. Rabbi Gamzeth said, Thisdispensation is good, and this too, because it comes from God. God hath asupremerighttodisposeofusaccordingtohisownpleasure:Job9.22,'Behold,he takethaway,whocanhinderhim?andwhocan say,Whatdost thou?'Willyouresisthiminthedisposalofwhatishisown?Whichismoreequal,thatyourwillshouldstooptoGod's,orGod'swillbebroughtdowntoyours?Howlittlegoodwillitdoustomurmur!itisbettertosubmit.

3.WearenotonlytosubmittoGod,buttolovehimwhenheseemstodealmost hardly with us. You know in the gospel we are bidden to love ourenemies,thoughtheybereallyso,thoughtheybeourfellow-creatures,andwedonotdependupon themaswedouponGod; thereforemuchmorearewe toloveGodwhenheonlyappearethasanenemy.TheLordJesusintheheightofhissufferingslovedhisFather,yea,helovedthecrossforhisFather'ssake:John18.11,'ThecupwhichmyFatherhathgivenme,shallInotdrinkof it?'Christloved theelectwhenhesufferedmost for them,and lovedhisFatherwhenhesufferedmostfromhim-Itisabittercup,butitisofmyFather'ssending.Ourlove should glowmost to God in our affliction, so the church professeth, Isa26.8,'Inthewayofthyjudgments,OLord,havewewaitedforthee;thedesireofoursoulsistothyname;'thendidtheirdesiresburnandglowtowardsGod.ManypretendtoloveGodwhenheblesseththem,whentheyaboundineaseandallkindofcomfort,butstormassoonastheyaretouchedintheskin.Look,astheheliotropeturnsafterthesun,notonlyinashiningbutinacloudyday;soinmostgloomydaysthebentofourheartsanddesiresshouldbeafterGod.Soalsoamong the creatures; thedog loveshismaster thatbeatshim, andmany timeswhenheishalfdeadhewillrunafterhismaster.Look,asGodsendsIsrael totheox,because theydidnot lovehim forhiskindness - 'Theoxknowethhis

owner,and theasshismaster'scrib;but Israeldothnotknow;mypeopledothnot consider,' Isa. 1.3; sowemay sendyou to thedogs fornot lovingofGodwhenhebeatsyou;weshould the rather lovehim then,becauseGod lovesuswhen he doth correct us - ' He loves whom he chastens.' A man may giveentertainment to strangers, buthegives chastisementonly to thoseofhisownfamily.WeareofGod'shousehold,apartofthechargeofGod,andthereforeareunderthedisciplineofhishouse.AndthatissomeargumentofGod'slove,thathedothnotletusalone.Youareputtoyourtrialbeforemenandangels,whetheryoucanlovehim,whenheexercisethyouwithsharpafflictions.

4.Wemust not only loveGod for the dispensation, but entertain it withcheerfulness and thanksgiving. This should be enough to the creature, thatGod'swillmaybefulfilled,thoughwiththeirlossandsmart:Job1.22,'TheLordhathgiven,TheLordhathtakenaway,blessedbethenameoftheLord.'AchildofGodisofadifferenttemperfromothermen:hecanfearGodforhismercies,andpraisehimforhis justice.Weareboundtoblesshimfor takingaswellasgiving.AllGod'scorrectionstohischildrenareadministrationsbelongingtothecovenant of grace, evidences of God's faithfulness and means of good to thesaints,and thereforedeserve tobe reckoned in the rollofmercies.Oh,whatagoodGoddoweserve,whenwecanevenblesshimforafflictions!Achristiancan sing inwinter aswell as in the spring. In outward thingswe can thank aphysicianforabitterpotion.Wecanpayasurgeonforemittingoffanarmoraleginagangrene,andthereforemuchmorehavewecausetoblessGodforhisfaithfulnesstous,fortakingaswellasgiving;butiftherewerenoadvantage,itis enough that God's will is accomplished, this is matter of praise. See theinstanceofDavid,2Sam.12.20,whenheunderstoodthatthechildwasdead,'He arose from the earth, and washed, and anointed himself, and changed hisapparel,andcameintothehouseofGod,andworshipped.Thenhecameintohisownhouse;andtheysetbreadbeforehim,andhedideat.'Before,hewouldnotrisefromtheearthnoreatbread,butsatmourning;butwhenGod'spleasurewasdeclared,hegoeswithpraiseintoGod'shouse,andwithcheerfulnesstohisown,becausehewouldnotseemtoopposeorcrossGod'swill,butwouldbearitwithcheerfulnessandpatience. It ismore thanenough to thee that itpleasethGod,whosepleasurethouartboundtofulfil,howdearsoeveritshouldcostthee.

5. This submission must be manifested, whatever the cross be. As inobediencetheremustbenoreservation,theywerenottoleaveahoofinEgypt;

sointhecrosswemustmakenoexceptions,butgiveGodablankpaper,andlethimwritewhat hewill. I know there is a gradation in ourmiseries, some aregreater and some are less, though every one thinks his own to be mostburdensome,becauseheisundersenseandfeeling-'Nosorrowlikemysorrow.'Thereisagreatdealofdifferencebetweenafflictions.Thosemiseriesthatlightupon the outward estate, they do not sit so close as those that light upon thebody;andthosethatlightuponthebodyarenothingsoterribleasthosethatlightuponthesoul-'Thespiritofamancanbearhisinfirmities,butawoundedspirit,whocanbear?'Commongenerousnesswillbearupunderanoutwardcross;yetallmustbebornewithpatienceandsubmission.Theapostleenumeratessundrysorts of afflictions 2 Cor. 12.10, 'Therefore I take pleasure in infirmities, inreproaches,innecessities,inpersecution,indistresses,forChrist'ssake;'ifitberackingpainsofthebody,orifitbereproachesthatenterintotheverysoul;ifitbewant,calamity,infamy,lossofgoods,lossofchildrenorhusband,ofalldearrelations,wemust not be our own carvers, butwemust take up our cross, asChrist saith. God himself will choose the rod; we are not bound to seek, orchoose,ormakethecross,buttobear,andtakeitup,whenitislaiduponus.Weare not to fill the cup ourselves, but drink thatwhichGod tempers in the cupwithhisownhand.Itisnotacupofourownbrewing;itisadeceittosayIcouldbearsuchandsuchanafflictionwithcheerfulness,andpatiently, if itwerenotthe loss of dearest and nearest relations. ButGod knows how to strike in theright vein. Theworldwould soon become an emptiness and solitude if everyignorant creature might be his own physician, and prescribe his own potion.ThosethatwouldhaveacrossoftheirowncarvingdonotsubmittoGod,buttotheirownwills.Prideofwillshowsitselfinprovidenceaswellasworship,whenmencannotbearthecrossthatGodhathlaiduponthem.Impatienceisasgreatasinassuperstition.Look,asitissuperstitioustocarvetoourselvessuchworshipas pleaseth us, so it is a breach of God's law, an entrenchment upon thesovereigntyandwisdomofprovidence,whenwewouldcarveoutourowncross.How grievous soever the affliction be, we must submit. Suppose it be asubmissiontodeathitself,itisnotbychance,butbyGod'sdisposinghand;Goddothbutcallusbacktoourolddust,andbythesamesovereigntybringustothegravebywhichhebroughtusoutof thewomb:Ps90.3, 'Thou turnestmen todestruction,andsayest,Return,yechildrenofmen.'

6.Thissubmissionmustbemanifestedbypreparingourselvestosufferyetmorethanwefeelforthepresentinvowandpurpose.Achristianresignsup

himselftothewillofGod,hehathnowillofhisown,Lord,turnmeintowhatconditionthoupleasest,asDavid,2Sam.15.26,'HereIam,dotomeasseemsgoodinthineowneyes.'Abelieversetshisnametoablank,thatGodmaywritewhathepleaseth; this is toreservenowillofourown.Patience isaveryhighgrace;itdothnotonlyconsenttoknownarticles,butrefersitselfforthefuturetoGod. It is a questionwhich ismostworthy, obedience or patience; obediencehathastatedrule,allthearticlesofthecovenantareabsolutelysetdown,whatGod hath required; but patience referreth itself for the future toGod, letGodwritewhathewill;Iamthycreature,itsubmitstowhateverfuturetrialGodwillappoint. SoActs 21.13, the apostle Paul speaks of greater sufferings - ' I amready,notonly tobebound,but todiefor theLordJesus.' If itwereaheavierburden,evendeathitself,Iamreadytobearit,IhavegivenupmywilltoGod.So Heb. 12.4, 'You have not yet resisted unto blood, striving against sin;'intimating they should prepare themselves for greater sufferings. Thepersecutionalreadybornewasasnothing; thismakesthelessersufferingtobemore tolerable.Resolution for theworst that can come, it is a great degree ofsubmission, and will be a very great help, when you are resolved to bearwhateverGodwillinflict;alas!otherwiseweshallsoonfaintandmurmur.

7.ItisaveryhighdegreeofsubmissiontosubmittoGod'sdispensationinspiritualwantsandtroubles.Weshouldnotbe troubledatwhateverwemaywant without sin, and therefore you should bear spiritual evil with a sweetsubmissiontoandacquiescencyinthewillofGod.Ishallinstancebutinthreethings to be borne, the want of sensible consolation, spiritual desertion, andmanytimesGod'snothearingofourprayers.

[1.]Wantofsuavitiesinreligion,orofsensibleconsolation.Theseareamereprefermentingrace,andwemusttarrytilltheMasterofthefeasthathbidussithigher.AllthesinisifthecomfortsoftheHolyGhostbedespised,notiftheybenotenjoyed,whenwehavelowandcheapthoughtsofthem;itisnotthewant,but the contempt. Such things as are mere dispensations, and proposed asrewardsaredifferentfromduties.Towantgrace,thoughitbeGod'sgift,thatisasin, because the creature is under amoral obligation; but not towant sensiblecomfort,becausethatismerelygiven,butnotrequired;andthereforewhenwewant these things,weare tobepatient.Remember,Christhimselfpartedwiththeseforawhile:whenhewasinthemidstofhisagonies,hesaid,'Notmywill,but thinebedone;' ithathrelationtothesensibleconsolationsoftheGodhead,

whichChristfeltbyvirtueofthegloriousfellowship-'Notmywill,butthinebedone;' thismaybeGod'swill tokeepusfrompride.ThereforewhenchristianswouldhavethoseredundanciesandoverflowingsofChrist'sloveatthebeckoftheirowndesires,itisasigntheyhavenotlearnedtosubmittoGod;itarguesimpatiency,orconceitofmerit.Remember,inthesesensibleconsolationstheremay be more of self-love, and of indulgence to our own appetite, than ofobedience.WepraiseGodbestwhenwearecontentedwithwhathegives,andcontentedwithwhathedoth,thoughitbewithourloss.ButwhenmencannotloveGod nor serveGod, unless they be feastedwith love and fedwith thesesensibleconsolations,itislikepeevishchildren,thatwillnotbequiettillpleasedwithsomebaitandsweetness;itisnottheFather'swillthatquietsthem,buttheapple,orsomesuchexternalsatisfaction.It isanactofobediencetosubmittoGod'smerewill.

[2.]InmatterofdesertionitisgoodtobesensibleofGod'swithdrawments.Butweshouldberathertroubledaboutthefaultthanthepunishment,thatwhichcausethGodtowithdrawthecomfortofhispresence,forhereinGodwillhavehissovereigntyandpleasureacknowledged:Phil.2.13,itissaid,'Hegivethbothtowillandtodo,accordingtohisownpleasure.'Iconfessthisisabittercup;butremember,JesusChristhimselfhathbeenourtaster.Hecomplainsofdesertion:Mat. 27.46, 'My God, my God, why hast thou forsaken me?' and we do notdeserve to be handled more softly than the Son of God. He complaineth ofdesertion, tomanifesthissenseof theevil;butstillhesaith, 'Notmywill,butthinebedone.'Godmaymakeuseofthistohumbleusforourself-conceits,andforourprideandthoughtsofmerit,orhavinganobligationuponGod.Itisgoodsometimestobelefttoourselves,andstanduponourownlegs,thatsowemayknowourselves;asGodleftHezekiah,thathemightshowhimtheprideofhisheart. That wemight be kept low and empty, and that gracemay be exalted,thesedispensationsareverynecessary.

[3.]WhenGoddothnotalwayssensiblybearourprayers.Thoughtthisisavery sad case, to go away from God without a token for good, without anysensibleeffectofhis love,yetGodwill showus thatprayerdeservesnothing;thereforewhenwe havewrestledmightily at the throne of grace, yetwemaymiss.Why? thatwemayknow, thoughChristbe full andGodwilling,yetwemusthave'graceforgrace,'John1.16;thatis,graceforgrace'ssake,freely.Godwillmakeusseewearebutunprofitableservants,andhewillnotgiveblessings

tousbutinandthroughChrist,whenwerelyuponhim.Orelsewemayasktoocoldly,orwithoutesteemofthosespiritualblessings,orelsethouhastbeentooearnestfortemporalblessings,andGodwillnotgivetheepoisonedweaponstooffendthyself.Godknowswhatisbest,andhiswillmustbesubmittedto.

Secondly,Forthegroundsuponwhichwearetorenounceourownwill.

1. The absolute sovereignty ofGod, and his supreme right and dominionoverthecreatures, todisposeof themaccording tohisownpleasure.Hecandestroyandannihilate,andnomancancallhimtoaccount:Job9.12,'Beholdhetakethawayandwhocanhinderhim?andwhocansay,Whatdostthou?'Beforewhat tribunal will you cite God? And where shall he give an account of hisdispensations?When he takes away, who can say, Lord, what dost thou do?Everymanmay dowith his ownwhat he pleaseth,why notGod? thou art as'clay in thehandof thepotter:'Rom.9.20, 'Naybut,Oman,whoart thou thatrepliestagainstGod?Shallthethingformedsaytohimthatformedit,Whyhastthou made me thus?'Why should we deny God the common privilege of allproprietors? IfGoduseusaccording tohisownpleasure,hedothbutuse thatwhichishisown.Amanmaycutouthisownclothashepleaseth.Whyshouldwe confine the right of God to narrow limits? If he make us sick, pained,infamous,ifhehumbleuswithwant,ifheshouldtakeawayourrelations,wherewillyouciteGodtogiveanaccountofthismatter?Itisinjurioustoresistamanin the disposal of his owngoods;why shouldwe resistGod, that hath such asupreme and absolute right over the creature?1Sam.3.18, saithEli, 'It is theLord,'-itishethatisthesupremeandabsolutelord,-'Lethimdowhatsoeverhepleaseth.'ItisgoodtobesatisfiedwiththewillofGod,andsitdownandsaynomore;itistheLord,andhemaydowithhisownashepleaseth.

2.Godcantakeawaynothingfromusbutwhathegaveusatthefirst;wedo but return him his own, andwe should do itwith thanks.When he takethanythingfromus,hedothbutdemandhisowngoods.Job,chap.1.22,saith,'theLordgiveth,andtheLordtakethaway,blessedbehisname.'Hethathathtaken,gave first. And Seneca hath just such another passage, abstulit, sed et dedit -God hath taken; ay! but he gave first, itwas his own. So Job 2.12,' Shallwereceivegoodat thehandsofGod,andnotevil?' IfGodhathleftblessingsandcomfortswithus,shallwebegrudgingwhenhecomesanddemandsthemagain,whenhedidbutlendthemtousforawhile?Remember,Godtakesbutapartthatgaveall,anditishismercythathehathlefttheeanything.

3.TheexcellencyofGod'swill.Godisinfinitelygood,wise,andpowerful;heknowswhatisbetterforusthanwedoforourselves.UnlesswewillblasphemeGod, and count him evil, or ignorant, or impotent and weak, why should wemurmur?Alas!wearepoor,short-sighted,narrow-wittedcreatures;itisbesttoleave our condition to the wisdom of providence. Say, when thou goest tomurmur and repine against God,whenGod takes away thy comforts, estates,relations,WhoamI,thatIshouldprefermywillandmyjudgmentbeforeGod's?We pray daily 'Thy will be done,' and shall we confute our own prayers?consider,which ismore equal, that thywill should be conformed toGod's orGod'sstoopdowntothine?Itisthechild'shappinessthatthefather'swillishisrule, not his own. God's will is more safe. We usually make our reason thehighestcourt,andenactlaws,andthenwouldhaveGodboundbythem.Shouldthesheepchoosetheirpasture,ortheshepherd?Godshapethyourcondition,andcuttethoutyourallowance.

4.Ground : thehonour theLorddothus, thatheshould takeus inhand,thoughitbetocorrectus;Jobspeaksofitwithadmiration,Job7.17,18,'Lord,whatisman,thatthoushouldestmagnifyhim,andthatthoushouldestvisithimevery morning, and try him every moment?' It is meant of correctivedispensations, that God should spend his thoughts upon such an unworthycreature,thatGodshouldtryhiminawayofaffliction;howgrievoussoeverthechastisement be, yet that God should look after him is wonderful. If a kingshouldundertaketoformthemannersofameansubject,itisagreatabasement;sothatGodshouldlookdownuponusfromtheheightofhisimperialglory:Job14.2,3, 'Man cometh forth like a flower, and is cut down; he fleeth also as ashadow,andcontinuethnot;anddostthouopenthyeyesuponsuchaone,andbringest me into judgment with thee?' 'What is man?' saith he. Man is but avapour,and'dostthouopenthineeyesuponsuchanone?'Wiltthoulookuponsuchashadowofclay?uponsuchanuncleansinfulcreature?Weareunworthyof the very anger ofGod, as a beggar is unworthy the anger of a prince, or awormoftheindignationofanangel.

5.WhateverGoddothtohischildren,itiswithaimsofgood;heisgoodnessitself,moreapttodousgoodthanthefiretoburnorthesuntoshine.Consider,God's nature ismost alien fromother courses, he doth not 'willingly afflict orgrieve the children ofmen.' It is for our sakes that he puts on this rigour; thescripture speaks of it as a forced dispensation. If a friend should undertake a

businessthatiscontrarytohisnatureanddispositiontopleasureus,wearethemoreobligedtohim:soitisGod'sgreatcondescensionthatheshouldtaketherod in his hand, and that he should use it to our profit, we are bound toacknowledge it. IfGoddothpunish, it isnot thathedelighteth inpunishment;buthedothpunishusherethathemaynotpunishusforever.Whowouldnotrejoice, that, ifwhenheowedadebtof a thousandpound, thecreditor shouldrequirebuttwentyshillings?ItisGod'smercythatweshallsufferinthisworld,thatwemaynotsufferintheworldtocome:1Cor.11.32,'Whenwearejudged,wearechastenedof theLord, thatwemaynotbecondemnedwith theworld.'There isoftenagreatdealofmercy inaffliction.After thesinofAdam, therecouldnotbeamoregraciousnormorewiseinventionthanafflictiontoweanouraffectionsfromthedelightof thesenses,and tomeeken thespirit.AndifGodshouldnotdealthuswithus,wehadcausetocomplain,asifheweretoogentle;aswehavecausetocomplainofthatphysicianthatletshispatientdie,becausehewill not put him to the trouble of physic; or asEli's children had cause tocomplainoftheirfather,becausehewassoindulgent;andAmnonofDavid.Itisagreatjudgmenttobeletalone.WhenGodwasangrywithEphraim,whatishissentence?Hosea4.17,'Ephraimisjoinedtoidols,lethimalone.'ItisanhonourthatGodismindfulofus,thathewillgiveussuitablecorrections.Ifamanseeaserpent creeping upon anotherwhile he is asleep, though he give him a greatblow,yet it isacourtesy tohimtokill thatserpent thatwoulddestroyhim;soGoddothbutkillthatserpentthatwouldkillus.Wearechastised,butitisonlytodestroyandkillsin.Butsupposewecouldseenogoodintheaffliction,yetweareboundtobelievethereisgoodinit,andnottohavehardthoughtsofGod.Alexander,whenhisphysicianwasaccusedthathewouldpoisonhiminsuchapotion,takestheletterinonehand,andshowsithisphysician,anddrinksoffthepotioninconfidenceofhistrustandfidelity.DistrustwillmakeliesofGod,asifhemeanttohurtandwrongus;butweshouldsayasChristdid,'ThecupthatmyFatherhathgivenme,shallInotdrinkit?'WeshouldtrustGod'spotion.Wearedearer toGodthanwecanbe toourselves;he ismoresolicitousforourgood,thanwe are for our own. God loves the lowest saint infinitelymore than thehighestangelsloveGod.

6.Impatiencedothnotlessentheevil,butdoubleandincreaseit: takesnotawaythebitternessoftheaffliction,butmakesitbitterer,andisthewormwoodandgallofit.Alltheevilsintheworldconsistinthedisorderofthewill,inthedisagreementthatisbetweentheobjectandtheappetite.Man'swillisthecause

ofallhismisery;wearetroubledbecauseitfallsoutotherwisethanwewouldhaveit.HethatwillswhatGodwillsmayhavesomewhat toexercisehim,buthathnothingtotroublehim.Alltheevilsthatwemeetwithintheworldcomemerelyfromourownwill.

Thirdly,forthehelpsbywhichwemightbringourheartstoyieldtothewillofGod.

1.SeeGodinallthings.This is thefirstprincipleofsubmission:Ps.39.10, 'Iwasdumb,andopenednotmymouth,because thoudidst it;' thatmadeDavidquietandaltogethersilent.SoHezekiahspeaksofhispatientsubmissiontohisdisease and the sentence of death: Isa. 38.15, 'What shall I say? he hath bothspokenuntome,andhimselfhathdoneit.'Thatpassage,thoughitbeinthesongof thanksgiving, relatesnot to thedeliverance,but to theaffliction.AssoonasweseeGod in theprovidence, it is thedutyofachristian toceaseandsaynomore;asheansweredtheking,Ihavelearnednottodisputewithhimthatcancommandlegions.WhyshouldwecontendwiththeLordofhosts,unlesswecanmakegoodourquarrel?Everywheelworksaccordingtothemotionofthefirstmover.Creatures arebut subordinate instrumentsofprovidence.Webreakourteethinbitingatthenearestlinkofthechain.Oh!looktothesuprememover,itisGodthathathfastenedallthelinks.DavidwassofarfromopposingGodthathebearstheverycontumacyoftheinstrument:2Sam.16.11,'Lethimalone,andlet him curse: for the Lord hath bidden him.' This was spoken when Shimeicursedhim,andoneof thecaptainswouldhave takenoffhishead; thatwasatime rather for humiliation than revenge. As a magistrate, he might havepunishedhim;but 'Lethimalone'saithhe, IseeGod in it.Consider, it isGodthat chooseth men to be instruments of his justice, that by them he mayadmonish us of our duty. To resist a lower officer of state is to contemn thatauthoritywithwhichheusarmed.Consider,instrumentsareseta-workbyGod;theycouldnotwagtheirtonguewithoutGod.ItisgoodtoseeGodattheendofcauses.Donot thinkGod sits idle in theheavens;providencehasnovacancy.Christsaith,MyFatherworkethhitherto,andIwork.'Godisalwaysworking,inandbytheoperationofthecreature.Welooknohigherthanthecreature,andsoareapttomurmur.

2.Waitforchanges.Evilsforeseenarethebetterdigestedandborne;itislikethe fitting of the burden beforeweput it upon our backs.Hereby the cross ismademoreportable-'TheevilIfeared,'saithJob,'iscomeuponme.'Itisgood

tolookforchanges;itisgoodtolookfortheafflictionbeforeitfindsusout,andto keep ourmind and heart loose from all comforts.We have great reason tothinkofchanges:wecannotcludethecoursewhichGodhathset; thecauseofsufferingisbornandhiredupwithus.Wewereborninsin,andsingrowsaswegrow,andthereforethecross,whichistheconsequentofsin,shallnotbetakenawaytillwearetakenoutoftheplaceofsinning.Godmighthavetranslatedustoheavenpresently,withouttrouble,buttthereisamethodinallhisworks.Hemighthavecausedtheearthtobringforthbreadaswellasanearofcornbuthewouldhaveitfirsttogrow,themtoliethreshed,thenground,thenbaked,andsofittedforman'suse;sotherearemanypreparativechangestofitusforheaven,as the stones were squared before they were set in the temple. He were amadmanthatshouldexpecthisbreadtogrowoutofthegroundbeforethecornwerecleansedbytheflail,orbruisedbythemill-stone,orbakedinanoven;orshouldexpectthestonesofabuildingtocometogetherbychance;soitisagreatmadness to think to go to heaven without changes and afflictions. We mustexpectto'enterintothekingdomofGodbymuchtribulation.'

3.Moderate and lessen your carnal desires. Our afflictions are very muchheightenedbyouraffections.Wesetupacourtofprovidenceinourownhearts,enact laws there, and speak of what we would do and do not reserve theexceptions ofGod's providence.Oh! it is very hard to repeal the decrees andsentence of our ownwill when once it is set and determined; whenwe havedecreedthatthuswewilldo,thiswewillhave,thenwearevexedifGodwillnotletitstand;thiscausethstormsandmurmursagainstthewillofGod:Jer.45.5,'Andseekest thougreat thingsfor thyself?seek themnot.'Whenmen'sdesiresare for great things, especially in uncertain times, they do but it dress up atroubleandsorrowforthemselves.Self-loveandself-seekingalwaysmakewayforself-trouble;andthereforekeepyourdesireslow.Itisfareasiertoaddthantosubtract;anditisfarbettertorisewithprovidence,whenthemasterofthefeast'bidsussithigher,'thantobecompelledtodescendandlieinthedust.ThereforetillGod'swillbedeclared it isgood tokeep theheart inanequalpoise forallprovidences,andnotletourwilloutstartGod's:asDavidsaid,2Sam.15.26,'IftheLordhathanypleasureinme,hewillbringmebackagain;ifnot,hereIam,lethimdowithmewhatpleasethhim.'Hedidnotdaretopasshisvotefirst,butgivesprovidencetheprecedency;soshouldwe.

4. Consider, what little cause you have to indulge your ownmurmuring;

guilt is enough to silence any creature. Thou art a creature, and a guiltycreature, andGod is the sovereignLord of heaven and earth; let this stop thymouth.ThereisalwayscausefromGod,andwemaystillsay,asinEzra9.13,'Thouhast punishedus less thanour iniquities havedeserved.'We are now inBabylon, andwemight have been in hell. Consider,God is too just to do uswrong.Certainlythereisacause;ifhewillexchangehellforBabylon;thereismuch of mercy, but nothing of injustice. But suppose there were no causevisible, God may resolve the reason of his actions into his own will. God isundernolaw,andthouhastnotieandengagementonhim;whyshouldhegiveanaccountofhismatters?Ifafflictionisnotdeservedfrommen,itistobebornemorecheerfully.Whosecrosswouldwebear,thecrossofChristorthethieves?Whenwesufferasmalefactors,webearthethieves'cross.Thereisnocausewhyweshouldallowourmurmuring.Considertheevilofmurmuring,searchittothehead, andyouwill find it always comes frompride.Thedevil is theproudestcreature,and themostdiscontentedwithhiscondition.Murmuring isalwaysafruitofsupposedmerit,wethinkwehavedeservedbetter.Alas!weareworthyofnothing,and ifwehaveever so little,wehavecauseenough tobecontent.Though you cannot fare as others - though you have not such good trading -thoughyouhavenothousessowellfurnished,yetwhathaveyoudeserved?

5.Dobutinterpretyourmurmuring,whatisit?ItisbutataxingofGod,anditisanhighpresumptionforcreaturestotaxtheircreator,asiftheywerewiserthan he; it is, in effect, to say, this is not well done; there is an error inprovidence,whichwewouldfaincorrect.Ifitbegood,andbest,whyshouldwerepine?

6.Consider,what littlegoodwillmurmuringdous?Weshouldneverargueagainst providence, because we cannot counterwork it. It is best to do thatvoluntarilywhichwemustotherwisedobyforce.SubmittoGod;Godwillhavethebetterinallcontestswiththecreature:Job9.22,'Whocanhinderhim?'Yourcomforts,andchildren,andestates,areinhishands;ifhewilltakethemaway,whocanhinderhim?Thereforewhyshouldwemurmuragainsthim.

GodtheChiefestGood-DenyingSelf-love

Thenextbranchofself-denialisdenyingself-love.Godisthechiefestgoodandhighestobjectofthecreature'srespect,andthereforewearetodenyself,thatis,self-love.Anecessarydoctrine.Itissaid,'Inthelattertimes,thatmenshouldbeloversofthemselves,'2Tim.3.1.Menhavebeenalwaysloversofthemselves,inevery ageof the church; but in the lees anddregsof time this evil shallmostreignandprevail.Thelattertimesareinflamedwithwars,andsoalllovetoourneighbour is devoured; and with heresies, and so God is neglected, and thenthereremainsnothingbutselftoberespectedandadored.Intheabbreviationofdivinity, or in a moral consideration, there are made to be but three generalpersons or beings,God, thy neighbour, and thyself.Nowwhenmen have losttheir reverence toGod, and their charity to theirneighbour, self isonly left todevouralltherespectofthecreature.

Intreatingofself-lovewemust-1.Seehowfaritiscriminal.2.Thenspeakofthebranchesandkindsofcriminalself-love.

First,Howfarself-loveiscriminal.Toloveourselvesisadictateofnature,andnotdisallowedbygrace.Wereadnotthatmanisexpresslycommandedtolovehimself,becauseeverymanisnaturallyinclinedtoit-'Nomanhatheverhatedhisownflesh,butlovethit,andcherishethit,'Eph.5.29.Bynaturalinstinctallcreaturesmoveandacttotheirowngoodandpreservation.Butthoughtherebenotanexpresscommand,yetthereisanallowance,itisimpliedinthatprecept'Thou shalt love thy neighbour as thyself.' The thing enforced is love to ourneighbour, but the thing implied is love to ourselves. There is an innocentaffection planted in naturemoving everyman to procure his ownwelfare. Inprocuringthiswelfarewehavealiberalallowance;natureaimethonlyatthingsnecessary, but in grace God hath been indulgent, enlarging the bounds ofallowance, and besides necessaries, hath afforded us the conveniences andmoderate pleasures and delights of the present life. Therefore the motions ofself-love are regular and tolerable as long as they do not entrench upon theprivilegeofGod,butaresubjecttohiswillandthelawsofsanctifiedreason.Butwhenaretheyviciousandsinful?Ianswer,whentheygobeyondthelimits

prescribed,whenself-loveencroachethupontheloveofGod,ortheloveofourneighbour,whenamanlovesnootherbuthimself,andmakesreligionandalltostoop to his private commodities or pleasure.Aristotle in his 'Ethics,' definingself-love,saith, 'heisaloverofhimself thatdothallhedothforhisownsake,andwithrespecttohimself,tohisownpleasureandprofit.'Butletusrathertakethedescriptionfromtheapostle,intwoplaces:Phil.2.21,'ThosethatseektheirownthingsandnotthethingsofJesusChrist;'and1Cor.10.24,'Thatseektheirown, andnot another'swelfare.'Whomind the conveniency of their own life,and their own private profit, without any respect to the glory ofGod and thesalvation of others. This is self-love that is prejudicial both to God and ourneighbour,whenamanmakeshimselfthecentreofallhisactions,withoutanyrespecttoGodorthegoodofothers.Butbecauseparticularsaremostsensible,thereforeletmetellyou-

Secondly,Thisself-loveistwofold-toourpersonsandtoourinterests.Itoldyoubeforethatselfisacapaciousword,anddothnotonlyinvolveus,butthatwhich isours. (1.)Toourpersons:wemanifest thatbydotinguponourselves,and by the admiration of ourselves, and so it is contrary to true humility andlowlinessofmind.Andthen(2.)Toourinterestsandenjoyments:wemanifestself-love,byaninordinatezealandcareofourinterests,preferringthembeforetheconscienceofourduty toGodandourneighbour,being loath topartwithanythingthatisoursforGod'ssake.ThisIprincipallyintendtotreatof,asbeingcontrary toGod's privilege of being the chiefest good; for this is a preferringsomethingbeforehim,whenwecanneglecthisglory,orourobedience tohiscommandsoutofazealtoourowninterests.

First,The firstkindof self-love is shownbydotinguponoradmiringourownpersons.Self-conceitmustberenounced,aswellasself-interest.Whenaman thinks of himself beyond what is meet, and admires his own gifts andexcellences, this is to be in love with his own shadow, to become our ownparasitesandflatterers.

HereIshallshowyou-1.Towhatkindofpersonsthisevilisincident.2.Howitdiscoversitself.3.Howodiousitis.4.Someremedies.

[1.]Towhomit is incident?To allmenbynature.By long conversation andacquaintance,amanbecomesenamouredofhimself;andhathhighthoughtsandopinions of his own excellency; as Goliath admired his own stature, andNebuchadnezzarhisownBabel,'Thathehadbuiltforthehonourofhismajesty.'Thereisanaturaldispositionthisway,andtherearenoneoftheSonsofAdamtobeexcluded.Butusuallyandmostlyitisincident-

(1.)To those that aremost ignorant of the state of their ownhearts: Rev.3.17,18, 'Because thou sayest, I am rich, and increasedwith goods, and haveneed of nothing; and knowest not that thou art wretched, and miserable, andpoor,andblind,andnaked,Icounseltheetobuyofmegoldtriedinthefire,thatthou mayest be rich.' The church of Laodicea doted upon itself; she thoughtherselfrich,andwantednothing,whentheywantedallthings,thoughblindandunclean,yetmiserablyconceited.Inatransparentglasstheleastmotesareseen;butinathickbottlewecannotdiscernthegrossestdregsandsediment.Certainlythose that have most light, they have lowest thoughts of themselves. He thatknowshimself best loveshimself least of all.Love is alwaysblind, especiallyself-love;itisbutafondfancyofthatwhichisnot:Rom.7.9, 'ForIwasalivewithoutthelawonce;butwhenthecommandmentcame,sinrevived,andIdied.'When Paul had but little knowledge, he had great conceit of himself.A shortexposition of the law would beget a large opinion of our own righteousness.Usuallywhatiswantinginthelightofreasonismadeupintheprideofreason.

(2.)Itisincidenttomenthatbytheirownindustryhaveraisedthemselvestoanyexcellency,either inestate,or learning,orotherendowments; therearenone so apt to be puffedup and conceitedof themselves as they are, for theylookupon themselvesasmakersof theirownfortune; theyarenotonlydrunkwiththeirfelicityandattainments,butadmiretheirownprudenceanddiligence,bywhichtheyhavecompassedworldlygreatnessandexcellency.Itisaquestionwho are most apt to dote on their own excellency, those that have beenperpetually happy, or those lifted up out of misery and a low estate. In aperpetualhereditaryhappinessthereislittleofourownacquestandpurchasetobeseen;butthosethathaveraisedthemselvesoutofalowconditionareapttobepuffedupuponadoubleground,theirhappinessandtheirdiligence;theyarehappy,andtheyhavemadethemselvesso,astheythink,andsodoteupontheirownprudenceanddiligence,aswellastheirfelicityandacquests.

(3.) It is incident to men of great gifts, especially after some public

performanceandexerciseof them. It ishard todiscovergiftswithapplause,andnot to be proud.Ourminds are secretly enchantedwith self-love, and themusic of our own praise. Therefore the apostle forbiddeth novices, those thatwerenewlybegottentoChrist,youngmen,tobeputintotheministry,butverymortifiedpersons:1Tim.3.6,'Lestbeingliftedupwithpride,theyfallintothecondemnationof thedevil.'Menofgreatgiftsandunmortifiedspiritsareveryapttofullintopride,andsointocondemnation;inastrongwinditishardtosailsteady.Itisaquestionnoteasilydecided,whichdutiesaremostdifficult,publicorprivate.Inprivatedutiesthereseemstobesomedifficulty,becausetherewehavenootherwitnessbutGod,andsoweare tempted toslightness, foreveryonecannotseeGod;andinpublicdutiestherewearetemptedtoprideandself-conceitintheexerciseofourparts.

(4.)Itisincidenttogoodchristians;theyareindangertobeenamouredoftheirowngoodness.Prideoncegotintoheavenitselfamongtheangels,itcreptinto paradise, and the best heart can hardly keep it out. When men havewithstood the 'lusts of the flesh,' and 'the lusts of the eye,' yet they may beovercome with 'pride of life.' Look, as a castle, when it cannot be taken byassault,manytimesitisblownup;sowhenthedevilcannotsurpriseandtakeusbyotherstratagems,byopenassault,heseekstopuffandblowuptheheart.Paulwas like to 'be puffed upwith the abundance of his revelations,' 2 Cor. 12.7,thoughhewere a sanctifiedvessel, and thoughhis enjoymentswerenotof anearthlynature.ItisasinveryincidenttothechildrenofGodtobeliftedupwithavainconceitoftheirownworth,othersarenotliabletoitsomuchastheyare.Itisnowonderforabeggartocallhimselfpoor,oradrunkardtohavesuchlowthoughtsofhimself,theyarenotinsuchdangerasyouare.Anditisasingotoutwith a great deal of difficulty;God is forced to punish itwith other sins. Forcommonsins,Goduseththedisciplineofaffliction;butforthishepunishethsinwithsin,andgivesusuptosomescandalousfall,thatsowemightknowwhatisinourownhearts.

Howitbewraysitself;Ishallmentionbuttwomarks.

(1.)Byadmiringthoughtsandreflectionsuponourownexcellency.Amanisapttoentertainhisspiritwithprivywhispersofvanity,andtocourthimself,asitwere, with suppositions of applause and honour in theworld: Luke 1.51, 'Hescattereth the proud in the imagination of their heart.' Proud men are full ofimaginationsandmusingsupontheirownworth,greatness,andexcellency.This

is the courtship that self-love makes to itself, when men muse upon theexcellency of their gifts, and how far they excel others.As the strutting king,Dan. 4.30, as he walked on the palace of Babylon, he is musing upon thevastnessofhisdominionandempire:'IsnotthisgreatBabelthatIhavebuiltforthehonourofmymajestyandthegloryofmymagnificence?'Whenmenmakeanidolofself,theyarewonttocomeandsolemnlyworshipit,todoteandgazeupon theirownexcellencesandachievements;buta sincerechristian'sheart istakenupwithadmirationofChristandtherichesofthecovenant,asAbrahamwalked through the land of promise, Gen 13. and said, 'All this is mine.' Socarnalmenarewonttotakeasurveyoftheirgiftsandexcellences,howfartheyexcelothers inparts,prudence,andestate, andsoplay theparasiteswith theirownhearts.

(2.) It discovers itself by partiality to their own failings. Man is a veryfavourablejudgetohimself;menfavourtheirownsins,butwithbittercensurecomment upon the actions of others: Prov. 16.2, 'All theways of aman seemright inhisowneyes,butGodweighs the spirits;'mark, it is inhisowneyes.Manisapttobepartialinhisowncause,blindedwithself-love;whenhecomestoweighhis own actions, self-love takes hold of the scale, and so there is noright done. There is a great deal of difference between our balance and thebalanceofthesanctuary.Menareloathtoseeanevilinthemselves;theycanseemotesintheeyesofothers,severelycensuretheirfailings,butcannotseebeamsintheirown,Mat.7.3.Asincereheartismostsevereagainsthisownsins,andflings the first stone at himself; but self-love is blind and partial. The apostlesaith,that'lovecoversamultitudeofsins.'Itshoulddosoinourneighbour,butitdothcoverthatwhichisinourselves.ThecasesofJudahandDavidwereveryfamous. Judah,whenhewas to sit judgeuponTamar,would haveburnedherbecauseshehadcommittedadultery,Gen.38.34;butwhenhesawthebracelets,ring,andstaff,whenheunderstoodhisownguilt,hebecomesmorefavourableandmild.SoDavid,2Sam.12.5,whentheprophetNathancametohim,afterhehad gone in to Bathsheba, and represents the case to him, it is said, 'David'sangerwasgreatlykindledagainsttheman.AndhesaidtoNathan,AstheLordliveth,themanthathathdonethisshalldie,diewithoutmercy.'ButwhenDavidwasfoundtobetheperson,andtheprophettellshim,'Thouarttheman,'thenhewasnotsosevere,hismindwasmorecalm.Inadiseasewethinkourpainthesharpest; sowhen trulycuredof self-love,we thinknosins likeourown.TheapostlePaulcountedhimself 'thechiefestofsinners,'andcertainlyapersonso

sanctifiedwouldnotlie.

[3.]Letmecometotheodiousnessofthissin.ThisisprejudicialtoGod,toyourneighbours,toyourselves.

(1.)ToGoditisflatsacrilege;wedetractfromGod,androbhimofthepraiseof his gifts, thatwemay set the crown upon our own head:Hab. 1.16, 'Theysacrifice to their net, and burn incense to their own drag.' Instead ofacknowledgingGod, in their greatness they cryup their prudence, valour, andunderstanding.Whenwe interceptGod's praise, this is to deify ourselves, andputourselvesintheplaceofGod.TrustandpraiseareGod'sownprivileges;itistherentwhichGodasthegreatlandlordoftheworld,expectsfromus.Hehathleasedoutmerciesandcomfortsoftheworlduponthiscondition,thatweshouldgivehimtheacknowledgmentofpraise.Tointerceptthepraiseduetohimistorobhimofhis rent and revenue.All creaturesarebound toexalt andmagnifyGod.

(2.) It is prejudicial to others. Self-lovemakesmen envious and slanderous.Whenmenwould shine alone, andwould have all theworld else to serve fortheirfoils,tosetthemoff,thereforetheyblasttheirgiftswithcensure,aggravatetheir failings, and load themwith prejudice, that upon the ruins of their goodname, theymighterecta fabricofpraise to themselves.Self-loversarealwaysbittercensurers; theyaresoindulgenttotheirownfaults, that theymustspendtheir zeal abroad. And therefore, observe it, the apostles, when they woulddissuadefromtheprideofcensuring,theyalwaysbidustoconsiderourselves:Gal.6.1,'Ifanybrotherbefallen,restoresuchaonewiththespiritofmeekness,considering yourselves.' Do not set up a high conceit of yourselves, and soblemishothers,andmakeanadvantageof their failings.SoJames3.1, 'Benotmanymasters,knowingthatweshallreceivethegreatercondemnation.'Ifmanwouldlookinward,theymightjudgefreely,withmoreprofitandlesssin.

(3.) It isprejudicial toourselves. Inordinate self-lovewas the ruinof angels,and it will prove the confusion of men; he is the best friend to himself wholovethhimselfleast.Carnalself-loveisindeedbutself-murder;properly,itisthehatredofthysoulwhichistrulythyself.Astheapewhichhugsheryoungoneswithtoomuchearnestness,crusheththem,andthrustsout theirbowels;sothisself-huggingwillbeyourruin,ithindersusfromtheloveofGod;andthosethatlovenotGodshallneverbehappy;anditisthecauseofallsin,2Tim.3.2,'Men

shallbeloversofthemselves.'Itissetinthefirstplace,asthemotherofalltherest - 'They shall be lovers of themselves, then covetous, boasters, proud,blasphemers, disobedient to parents, unthankful, unholy, without naturalaffection, truce-breakers;' lovers of themselves, therefore 'covetous' seeking toincreasetheirownstore,thoughthemeansbeneversounjustandirregular.They'shallbeloversofthemselves,'thereforeproud,asitiscommonforsuchmentogaze upon their own excellency, and the idol they set up in their own hearts.They'shallbeloversofthemselves,'therefore'boasters.'Menusetodrawothersto the worship of their own idols, insulting over others, because they deifythemselves, loving pleasure more than God, gratifying their private appetites,thoughwiththedispleasureofGod. 'Fierce,incontinent.'Itwereeasytoderivetheirpedigree.Buttoinstanceinasensibleinconvenience,self-loveisagroundofself-troubleanddiscontent.Whenmensetanhighpriceuponthemselves,andotherswillnotcomeuptoit,thentheyaretroubledandvexed.Hethatislowinhisowneyesissecuredagainstthecontemptofothers;theycannotthinkworseofhimthanhedothofhimself.Itistrue,aself-lovingmanmaysethimselflowin his own expression, speak as if he were a vile creature; but that is but anartifice of pride, to beat self down that it may rebound the higher. If othersshouldthinkofhimashespeaksofhimself,liewouldbemuchtroubled.

[4.]Togiveyousomeremediesagainstthisself-love, ifyouwouldnotdoteuponyourselves,consider-

(1.)Thevilenessofyouroriginal; it isgoodtoremember 'theholeof thepit,out of which we were digged.' Agathocles, a potter's son, afterward king ofSicily,wouldbeservedinearthendishes,thathemightbeputinmindofhisfirstcondition.Weshouldallconsiderthebasenessofouroriginal.Whyshouldwebeproudofourownworth?Wehavebeeninfamousfromourbirth, taintedinour blood, prisoners to Satan, defiled in nature, guilty of high treason againstGod.Whatapitifulcreatureismanbynature!Certainlytheangels,iftheycouldbe touchedwith such kind of passions and afflictions, they cannot choose butlaughatus,toseeusdoteuponourselves;itisasifalepershouldbeconceitedofthecomelinessofhisownface,andthinkeveryscarapearlorruby.Westillhaltof the fall andmaimofnatureallour lives; and the longerwe live in theworld,wearethemoresensibleofit.Amanthathathbeensick,andbeginstowalk, he feels the aches in his bones; so after we are recovered, we feel thedisorderofnature-'Wecannotdothethingsthatwewould,'Gal.5.17;andRom.

7.18,'ForIknowthatinme(thatis,inmyflesh)dwellethnogoodthing;fortowillispresentwithme,buthowtoperformthatwhichisgood,Ifindnot.'

(2.)ConsiderthepurityofGod.MuchacquaintancewithGodinourthoughtswould make us loathe ourselves. How did Job cure his self-love'? Job 42.6,'Mineeyesseethee,andthereforeIabhormyself,andrepentindustandashes.'TheonlywaytoloatheandabhorourselvesistothinkoftenofGod'sholiness.TothisGodmustwebelikeinholiness;andwhenthisholyGodcomethwithhisimpartialbalancetoweighthespiritsofmen,andIcometogiveanaccounttohim,whataloathsomecreatureshallIappear!Wheneveryourthoughtsbegintobetickled,andyourheartsenchantedwithself-admiration;whenyoubegintomusehowmuchyouexcelothersinpartsandprudence,turnyourthoughtsupontheexcellencyofGod,andthenthouwiltcryout,Ovile,unclean,andunworthycreature?AstheprophetIsaiah,whenhesawGodinvision:Isa.6.5,'ThensaidI,Woe isme! for I amundone;because I amamanofunclean lips; formineeyeshaveseentheKing,theLordofhosts.'Whenyouthinkoftheimmaculatepurityof theholyGod,allyourproud thoughtswillvanish.Danielsaith,Dan.8.10, 'I saw this great vision, and there remained no strength in me; for mycomelinesswasturnedinmeintocorruption,andIretainednostrength.'Menareself-conceited, because God and their thoughts are mere strangers. The starsshinemost,thefurtherofftheyarefromthesun;thelesslightthereis,themoretheywillshine,asatnight;oneseemethtoexceedanother- 'Onestardifferethfromanotheringlory,'1Cor.15.1.Butwhenthedaycomes,allthedifferencesofthestarsvanish,noneshineth;theheavenseemstobeasiftherewerenostaratall.SowhenGodarisethinallhisglory,thosethatareapttothinkthemselvesto be better than others, they see that all is nothing but darkness and mereimperfectionincomparisonofhim.

(3.) Consider the greatness of thy obligation. Aman hath no cause to lovehimself themore because he hathmore gifts than others, but to loveGod themore;greatgiftsdonotargueagoodman,butagoodGod.Theapostlesaith,1Cor.4.7,'Whohathmadetheetodiffer?'Ifthouexcellestothers,consider,whomusthavethepraiseandgloryofthis.Mustthoudoteuponthyself,orloveGodthatmadetheetodiffer?Themorethouhastreceivedfromhim,themorethouartindebttohim.Amanshouldbehumble,notonlyforhissins,butforhisgiftsandexcellences.Thegreaterourgifts,thegreatermustouraccountbe.Giftsandexcellenceslayagreaterobligationuponus.Itisnotthegreatnessofgifts,but

wellusingofthemisthegloryofthereceiver;andthatisfromGodtoo.Ifthoushouldstbegraciousandbetter thanothers,yetwhomade theebetter? it isanevidencethouhastgiftswithacurseiftheypufftheeup.

(4.)Aftereveryduty there isenough tokeep theehumble.When thouhastdonetheduty,eitherconscienceworksandsmitesforsomefailing,oritdothnotwork. If conscience should notwork, there is enough to keep thee humble: 1Cor.4.4,'Iknownothingbymyself,yetIamnottherebyjustified.'Ifconscienceshouldnotsmitetheeforonestragglingthoughtinprayer,onecarnalglanceandreflection, yet still you must say, 'I am not hereby justified.' God knows thesecretworkingofmyheart,towhichIamnotprivy.Iamapttobepartialinmyowncause;thiswillnotquitmebeforethetribunalofGod.So,Luke16.15,'Yearetheywhichjustifyyourselvesbeforemen,butGodknowethyourhearts;forthatwhichishighlyesteemedamongmenisanabominationinthesightofGod.'He doth not only say that which is 'esteemed' amongmen, but that which is'highly esteemed;' and then he doth not say, God may not have such highthoughtsofit,butitis'abomination'inthesightofGod.ThatwhichmencallarosemaybefoundanettlewhenitcomestoGod'sjudgment;thatyoucallspicemaybedungwhenGodcomestomakeajudgment;andthysacrificesmaybecarrion.Butifconscienceshouldwork,andsmitetheeforfailings,thenthereisenoughtohumblethee,andkeepdownthesehighthoughtsthatself-loveisapttoputforth:1John3.20,'Ifourheartcondemnus,Godisgreaterthanourheart,and knoweth all things.'My heart now smitesme, that I have had some vainthoughtsandcarnalreflectionswhileIhavebeendoingsomethingforGod;butwillnotGodmuchmore?Godseethwithamoreclearlight.Whatisthelightofmyconsciencetothepureeyesofhisglory?Godhathanocean-hatredagainstsin,Ihavebutadrop;Imayhatesinbecauseitisagainstmyinterest,butGodhates it, because it is against his nature; his holiness sets him against it. Godknowstheprivyturningsofheart.Thedutyseemstobeastrangedutywhereinyouwillnotfindsomematterofhumiliation.

(5.)Get thisadvantageof thyfailing, that thoumayestbe themoreoutoflovewith thyself.Oh,what odious creatures shouldwe appear, ifwe did butkeepacatalogueandrollofeveryday'smiscarriage-ifalltimeerrorsofourlifewerebutdrawnuptogether.Nowwheneveryouputyourselves in thebalance,gracesintheonescale,sinsintheother,yourevilswillmuchoverweigh-'Fewandevilarethedaysofmypilgrimage,'saithJacob.Wehavebutafewdaysin

theworld,ashortlife,yetitislongenoughforthousandsofsinsandevils.Oursinsaremorethanourgraces,becauseineveryactofgracethereissomefleshlyadherence.Wethinkwellofourselves.Why?becauseweonlytakenoticeofourworth and excellency, and not of our defects, as if the reflexive light werenothingelsebuttoseethegoodthatisinus.Consider,consciencewasmadetocensuretheevilaswellastoapprovethegood:Rom.2.1,'Theirconsciencealsobearingwitness, and their thoughts themeanwhile accusing, or else excusing,one another.' It should be translated thus, accusing and excusing by turns;accusingmust take its turn.Youareboundnotonly toknowyourknowledge,butyour ignorance;notonly to reflectuponyourgraces,butyour sin. It isaneasymatter to know our graces, but it requires a great deal of grace to get ahumblesenseofourcontinualfailings.

Secondly,Icomenowtothesecondkindofself-love,andthatisself-lovetoourinterestsandenjoyments.

Thereisalawfulrespecttothesafetyandconvenienceofourlives.Asweareboundtoloveourselves,soweareboundtoloveourinterestsandourrelations.The serviceofChrist requiresnoviolationof the lawsofGodandnature,butstillthegreatinterestmustbepreserved.Weareboundtoloveourselves,butwemust love God more than ourselves. He is a true disciple that doth not seekhimself,butthehonourofhismaster.Nowtheplaceofscriptureforthis,isLuke14.26, 'If anyman come tome, and hate not his father andmother,wife andchildren,orbrethrenandsisters,yea.andhisownlife,hecannotbemydisciple.'Toall theserelations thescriptureenforcethadearand tender love;andyet insuchcaseswheresuch love is incompatiblewith the loveofChrist,weshouldratherhatethanlove.Hatredthereisthesamewithdenialinthisscripture;hate,that is, to deny his own life; allmust be renounced forChrist's sake, becausethere is a higher obligation.We are more obliged to our Creator than to ourparents,andweowemoreservicetoourRedeemerthantoourgreatestfriendsandbenefactorsintheworld.Lethimnot'lovefatherandmotheraboveme,'forso it is Mat. 10.37. And pray, mark again, all these relations are mentionedbecause one time or other theymay prove a snare. The frowns of a father ormother,itisanordinarytemptation.Whenachildtakestoreligion,heexposethhimselftothedispleasureandbrowbeatingofacarnalfatherandmother.Andsothe insinuation of awife, of one that lies in the bosom, it is a great snare; soprovisionforourchildrenandfamily;sobrothersandsisters;lossoffamiliarity

betweenthem,whenwearetoloseourcommerce,itisagreattemptation.Thenlovetoourownlives.Life,itisthegreatpossessionofthecreature,bywhichweholdotherthings;theseareknowntemptations.Wellthen,itisafaultyself-lovewhenwe loveanything that isours, andprefer itbefore theconscienceofourduty to God; when we are loath to part with our lives, with our relations,anythingthatisours,forChrist'ssake,orthejustreasonsofreligion.

Concerningthisself-love,Ishallobserve-1. That we mistake our own identity, and think self to lie more in theconveniencesofthebodythanofthesoul.Amanhathabodyandasoultoo,and he is to seek the welfare of both. Now we love the body, and seek theconveniences of the body; that is the reasonwhy so often in scripture self isexpressedbythebody:Eph.5. 'Sooughthusbandstolovetheirwives,evenastheirownbody,'becausenaturallyourloverunsoutthatway.Manlovesthisliferather than thenext,andhisbodyrather thanhissoul,andpleasuremore thanthebody; theywasteandharass thebodyinhuntingafter riches,pleasure,andhonour, andprofit, and such-likeappurtenancesof theoutward life;now thesearemeremistakes.Theselfwearetopreserveandmaintainissoulandbody,inaconvenientstateandconstitution,toperformdutytoGod,andtoattaintotruehappiness.Nowwhenwelovethebody,wedonotlovethatwhichisproperlyourselves.Thebodyhathmoreaffinitywith thebeasts,asoursoulshavewiththeangels;oursoulsareourselves-'Whatshallitprofitamantogainthewholeworldandlosehissoul?'Inanotherevangelistitis,'Ifheshalllosehimself.'OursoulswerechieflyregardedbyChrist;intheworkofredemptionhepouredout'his soul to death' for our souls; therefore in denying thy self this must bedistinguished. Whatever thou dost with the body, or the conveniences of thebody, do nothing to prejudice the soul and eternal happiness. I ground thisobservationupon thisverycontext.Christhadspokensomethingofhisbodilysufferings;andsaithPeteruntohismaster;'Favourthyself,'Mat.16.23;andthenChristgiveththislessoninthetext,'Denythyself,'andtakeupthycross-'Ifanymanwillcomeafterme,lethimdenyhimself,andtakeuphiscrossandfollowme;forwhosoeverwillsavehislifeshallloseit,andwhosoeverwilllosehislifefor my sake shall find it;' and then explains it, ver. 26, 'For what is a manprofitedifheshouldgainthewholeworldandlosehisownsoul,orwhatshallamangiveinexchangeforhissoul?'Welosebysavingthebody.Hethatmakeshisbodyhimself,and theappurtenancesandconveniencesof the temporal lifehimself,hewilldenyChrist,butwillneverdenyhimself.Youmustreckonupon

anddiscernthisfirst,whatisyourself.

2.Wemisplaceselfaswellasmistakeit.HethatloveshimselfmorethanGodlaysGodaside,andsetsselfonthethroneinhisheart,nowthisisagreatcrimeintheeyeofnature.Thereisanaturalreverencetowhatweconceivetobeofdivine power. Every onewill say, I loveGod best;God forbid, I should loveanything aboveGod.Wecry out against the Jews forpreferringBarabbasbefore Christ, yet we do the like every day, when we prefer a carnalsatisfactionbeforecommunionwithGod.We think theGadareneswerevilemen,thatcouldbecontenttopartwithChrist,andpreferredtheirswinebeforehim;yetwe,thatprofesstobelievethedignityofhisperson,domanytimeslittleless.Welookuponitasagreatscornin thePhilistines that theyshouldsetupDagonabovetheark;yetthisisdonebycarnalpersons,andtheyarenotsensibleof it, because it is done (as idolatry is, under this light we enjoy) spiritually.Look,asamanmaygivethedevilbadwords,yetholdthecrownuponhishead,thatdothnotexemptusfromhispoweranddominion-manythatdefythedevilin theirwords,yetdefyhimnotwith theirheart -soemptyprofessionsdonotsatisfy. This self-love is not to be measured by naked professions, but realexperiences. Ifyourheartbecarriedoutmore to thecreature than toGod,andthestrengthofourspiritrunouttopleasure,andwespendwholehoursanddaysthatway, and can find no time forGod,we love the creaturemore thanGod,thoughwedonotsaysomuchingrosslanguage.Buthereaquestionwillarise,Whatarethoseusualexperiences,bywhichthisdispositionistobemeasured?Ishallansweritinseveralpropositions.

1.Thecomparisonofaffectionwithaffectionisthebestwaytodiscoverthetemper and strength of our love; that is,whenwe compare our affection toChristwithouraffectiontoothermatters;forwecannotjudgeofanyaffectionby its single exercises, what it doth alone as to one object, as well as byobserving the difference anddisproportionof our respect to several objects, ifyouobserve theveinofmarksandsigns inscripture, theyalwaysputusuponthiscompoundedtrial,thedisproportionofourrespecttoGodandtotheworld;astoinstancebothinthepleasureandprofitoftheworld.Inthepleasureoftheworld,2Tim.4.3,thereisadescriptionofverycarnalmen-'LoversofpleasuremorethanloversofGod.'Simplyandapart,amancannotbesowelltried,eitherbyhis love toGodorbyhis love topleasure;notbyhis love toGod,becausethereisinallmenapretenceofdevotionandservicetoGod;norbyhisloveto

pleasure,becausethereisalawfulallowanceoftakingpleasureinthecreatures,providedtheydonottakeandovercomeourhearts.Butnow,whenyoucompareaffectionwithaffection,whenthestrengthofaman'sheartiscarriedouttotheuseofworldlycomfortsandpleasures,andGodisneglected,andwecannotfindany delight in the exercises of religion and theway of communion,God hathestablished between himself and us; this is an ill note, and shows thatwe are'loversofpleasuremorethanloversofGod.'Sofortheprofitoftheworld,Luke12.21, Christ spake a parable, to find out who is the covetous man, andconcludesitthus-'Andsoishethatlaysuptreasurestohimself,andisnotrichtowardsGod.'Simply,mancannotbetriedbylayingupoftreasures,byhoardingupworldlyprovision,andbygettingincreaseintheworld.Why?becauseweareallowedtobeactiveandcheerfulinthewayofourcalling,andGodmayblessour industry.And besides, on the other hand, amanmay think he hathmadesome provision for heaven, because he waits upon God in some duties ofreligion,andbecauseofsomecoldandfaintoperations,somedevoutandcoldactingsandworkingsofhissoul.Butnowcomparecarewithcare-'Hethatlaysuptreasurestohimself,andisnotrichtowardsGod;'thatis,whenamanisallfor getting wealth for himself, and is not so earnest to get grace and get acovenant interest for himself, to be enriched with spiritual and heavenlyexercises; when men follow after spiritual things in a formal and carelessmanner,andafterearthly thingswith thegreatestearnestnessandstrength thatmaybe;whenrespectstotheworldareaccompaniedwiththeneglectofheaven;whenmencanbecontentwithaleansoul,sotheymayhaveafatestate;whenalltheircareistojoinlandtoland,andnotlayupevidencesforheaven;thisisasigntheheartisnaught,andgrosslycovetous.

2.Thoughcomparisonbethebestwaytodiscoverlove,yetthisloveisnottobemeasuredbythelivelystirringactsoflovesomuchasbythesolidesteemandconstitutionofthespirit.Why?becausetheactmaybemorelivelywheretheloveislessfirmandrootedintheheart.Thepassionsofsuitorsaregreaterthantheloveofthehusband,yetnotsodeeplyrooted.Thecommotionmaybegreater in less love,but esteemand solidcomplacency is alwaysa fruitof thegreaterlove.Menlaughmanytimesmostwhentheyarenotalwaysbestpleased.Amanmaylaughatatoy,yethecannotbesaidtorejoicemoreinthattoythaninother things,because theactofhis joy ismore lively than itwouldbe inasolid,seriousmatter.Welaughmoreatatrifle,butarebetterpleasedatagreatcourtesy.Thecommotionof thebody,andspirits,andhumours,dependsmuch

upon the strength of fancy; and fancy depends much upon the sense and thepresenceoftheobject,sothatsensiblethingsdomuchaffectandurgeusinthepresentstatetowhichwearesubjected;wearemassesoffleshandblood,anditisourinfirmityintroducedbysin,thatthesensesandvitalandanimalspiritsareaffectedwithsensiblethingsratherthanspiritual.Forinstance,amanmayhavemoreaffectionateexpressionsuponthelossofachildoranestate,thanatGod'sdishonour. A man may weep more for a temporal loss than for sin. Why?becauseinspiritualthingsgriefdothnotalwayskeeptheroad,andventitselfbytheeyes.Soamanmayseemtohavemorelivelyjoyinsensibleblessingsthaninspiritual,andyethecannotbeconcludedtobecarnal.Why?becauseof thesolid estimation of his heart; he could rather part with all these things thanoffendGod;hadratherwantthisandthatcomfortthanwantthefavourofGod.DavidlongedandfaintedforthewatersofBethlehem,asstronglyasthespousethat was sick of love, longed for Christ. But he would not have refused theconsolationsof theSpirit, ashe refused,pouringout thewatersofBethlehem.Theaffectionsmaybeviolentlycarriedouttoapresentgood,whichthoughitbenotwithoutsomeweaknessandsin,yetitdothnotargueastateofsin.Thereforethejudgmentyouaretomakeuponyourheart,whetheryouloveyourrelationsandcontentmentsmorethanGod, isnot tobedeterminedbytherapidmotion,butby theconstantstreamandbentof theheart.Youraffectionsmaybemorevehemently stirredup tooutwardobjects,because twostreamsmeeting inonechannelrunmorevehementlyandstronglythanonestream.Itisadutyrequiredofusbynatureandgracemoderatelytoprizethesethings,childrenandfriends,outwarddelightsandcomforts;naturecravesapart,andgrace judgeth it tobeconvenient; there may be more sensible stirring in the one though the solidcomplacencyandesteemofthesoulbesetright.

3.As our affection to outward things is not to be judged by the vigorousmotion and titillation of the spirits, so neither altogether by the time andcare thatwe layoutupon them.Aman.may spendmore time in theworldthaninprayerwithGod,yethecannotbesaidtolovetheworldmorethanGod.Why? Because bodily necessities are more pressing than spiritual. In theproportions of time,we see thatGod allowed six days forman to labour, andappropriatedonlytheseventhtohimself,whichisanintimationatleastthatthesupplyofbodilynecessitieswillrequiremoretimethanspiritual.Idonotspeakthis,asifintheweekamanwerefreewhetherhewouldserveGodorno.Foraswemaydoworksofnecessityonthesabbathday,topreserveourselves,sowe

mustintheweekredeemseasonsforduty.ButIspeakthistoshowthatthegreatproportionsoftimespentintheworlddonotarguedisproportionofaffectiontoGodandtheworld.Thebodymustbemaintained.Natureandgracehathlaidalawuponussotodo,anditcannotbemaintainedwithoutactivediligenceinourcalling; and therefore, though I should giveGod but two hours in the day forimmediateservice,andspendtheotherinmycalling,andnecessaryrefreshment,yet Icannotbesaid tohaveGod lessand theworldmore,provided itbewiththesetwocautions-

[1.] That I go about the duties of my calling in obedience, and upon aprinciple,andforendsofreligion.Ifachristianwerewise,hemightgiveGodall his time, not only that which he spends in the closet, but that which hespendethintheshop;whenyougoaboutyourworldlybusinesswithaheavenlymind,anddoitasGod'swork,totheendofhisglory.Thosethatlivebyhandylabour, theymust labour,notmerely tosustain themselves,but toglorifyGod,anddogoodtotheirneighbours:Eph.4.28,'Lethimthatstole,stealnomore,butratherlethimlabour,workingwithhishandsthethingthatisgood,thathemaygive to him that needs.'Mark, if amanwere in suchnecessity, if he hath butfromhandtomouth,ifamanlivebyhandylabour,yetheistohaveagraciousend, to bring glory toGod, to be useful to his neighbour, to give to him thatneeds. So that in effect God hath the most work, thought grace be exercisedrather about temporal than spiritual employments; for the difference is not somuchintheproportionoftimeasinthematerialsofgrace.Inourcallingsgraceis towork there;graceworks tokeep theheart right inworldlyemployments;and in duties of worship, grace works to keep the heart right in spiritualemployments.Thatinworldlybusinesswemayhaveaheavenlymind,andthatinspiritualbusinesswemaynothavecarnalminds;thatnowandthenyoumaysendaglancetoheaven;andinduties,thatyoumaynotstraggleintotheworld.

[2.]Mynextprovisoisthatyouwillsometimesmaketheworldgivewaytograce, and rather encroachupon your temporal than spiritual necessities.Too,toooftenwefindthe'leankinedevourthefat.'Nowitisgoodsometimestotake revenge, and let grace encroach upon the world, for special and solemnduties.Look,asitisasintofeedwithoutfear,soitisasintotradewithoutfear,lestweshouldbetoomuchintheworld.Remember,'wearedebtors,nottotheflesh,'Rom.8.12.Didwepromisewewouldbeallfortheflesh?No,butratherwe are 'debtors to the Spirit,' we have entered into covenant to gain all

opportunities for heaven. It is better tomake business giveway to duty, thandutytobusiness.Bernardhathaprettyexpression,FelixilladomusubiMarthaqueritur deMaria - That is a happy family whereMartha is complaining ofMary; when the world complains of duty, rather than duty complains of theworld,forthegreatestpartofourtimeandcareshouldbespentintheworkofGod.

4.ThegreattrialofouresteemandlovetoGodiswhendutyandinterestareutterlysevered.WhenweareputuponanexigencyorstraiteithertodenyourselvesorChrist;as in thesimilitudeof thedog followinghismaster,whentwowalktogetherincompany,wedonotknowwhoseheis;butwhentheypart,thematter is tried.Godandmammonmaysometimeswalk together,butwhentheypartcompany,youareputtoyourchoice,whetheryouwillleaveGodorthecompany ofmammon. I leave all upon this decision, because such straits andcasesarecalled trials - 'Knowing the trialofyour faithworkethpatience;' and'count it all joy when ye fall into divers trials,' James 1. Our affections arebroughtintothelists,andGodandangelssitasspectatorstobeholdthecombat.Herearedeliberatedebates;andwheninadeliberatedebatetheworldgetsthevictoryofconscience,itisanillsign;hereyoushowwhetheryouresteemandasolidcomplacencybeinGodorno.Thethingsofreligion, intheabsenceofatemptation, seembest,butwhenyouarebrought toanactualchoice, eitherofdutyorsin-whenduty is leftwithoutsensibleencouragement,or loadedwithsensible discouragement,whatwill you do then?whichwill you prefer? Rev.12.11, 'Theylovednottheirlivesuntothedeath;'whenitcametothepinch.Atemptation,representedinfancyandspeculation,isnothingsoterribleasitisinitsownappearance.Wemaybeofgreatconfidenceinfancy,asPeterwas;butwhenwearecalledout todeath itself, thennot to loveour friendsor lives, tohazard the frowns of a father, the familiarity of kindred, provisions for yourchildren,itisasignyourlovetoGodisreal.Itistrue,insuchacaseasthisis,achild of God may be overborne by the violence of such a temptation, butspeedilyheretractshiserror.Hereisthegreattrial,whenwearecalledout(asfirst or lastwe are) to break a law or hazard an interest, to pleasemen or topleaseGod;thenareweputtoit,toseeifwewilldenyourselvesorChrist.Thehigh priest under the lawhad the names of the tribes upon his breast, but thenameofGodonhisfrontorforehead-Exod.28.29,comparedwith37-toshowthathewastolovethepeople,buttohonourGod;anemblemofeverychristian,ifhisrelationsbeonhisbreast,yetthehonourofGodmustbeonhisforehead.

That interest must be chief and predominant; when we can venture upon thedispleasure of God to gratify our interest, this is to love ourselvesmore thanGod.Butyouwillsay,Manyofusarestillleftinthedark,everyoneisnotcalledtomartyrdom and public contests. How shall we judge of our own hearts, andknowwhetherwe have this kind of faulty self-love?whetherwemistake andmisplaceourselves,ornot?Ianswer,Weneednotwishforthesecases,theywillcomefastenough,beforewecometoheaven.Butiftheycomenot,thereareagreat many other cases by which youmay try your souls - cases that do notbelongtomartyrdom.Ishall(1.)Showwhataretheactsofself-love;(2.)Whatshoweththereignandstateofit;(3.)Givesomeremedies.

1.Theactsofthiskindofself-lovearemany.AllsinsareaconversionfromGodtothecreature;andsofaraswesin,wepreferthecreaturebeforeGod.Butthere are some special acts of sin that are to be taxed and censured upon thisoccasion.Whenamancanbreaka lawtosalveaninterest,andmakesdutytogivewaytorelations,thisistoventureonGod'sdispleasuretogratifyafriend.NoaffectiontothecreatureshoulddrawustooffendGod.SoitissaidtoEli:1Sam.2.29,'Thouhonourestthysonsaboveme.'Elididnotthinkso,inhisheart;butthiswastheinterpretationofhisact.Byvirtueofhisofficeheshouldhaveputthembythepriesthood;buthechoserathertopleasehissonsthanGod,andwasmorecarefulof thecreditofhis sons thanof thecreditofGod'sworship.whichwasextremelyscandalised.Whenparentsprefertheirchildrentospiritualemployments, or continue them there for theirmaintenance, though otherwiseunfitandunworthy, this is tohonour theirsonsaboveGod.Godis tohavethehighesthonourandrespect.

[2.]Whenwecanpartwithspiritualprerogativesforamorefreeenjoymentofcarnalpleasures.Whenwemakepleasures tobe thebusinessofour lives,andarecarriedoutwithgreataffectionthereunto,butarecoldandcarelessintheserviceofGod,thisistolovethemmorethanGod,2Tim.3.4.Itisasinnottobe strokedwith a gentle censure. There ismuch of profaneness shown,whendutyandpleasurecomeincompetition;andwecannotfindanycontentmentincommunion with God, but can part with that to gratify the senses. Thetemptationissolow,thatthesinriseththehigher.WhentheconsolationsofGodareexchangedforthepleasuresofsin,itisasorryexchange;likeEsau'sselling

hisbirthrightforamessofpottage,Heb.12.16.Whenthe temptation issmall,and yet prevalent, it is a sign the natural inclinations are very great; they arecarrieddownwards,asheavybodies,by theirownweight; theyarenot forced,butinclined.Alittlesinfuldelightandsatisfactiondraweththemoutoftheway,and maketh them hazard the love of God, the consolations of the Spirit, andwhatsoever isdear andprecious toChrist.Now this is aggravated,whenuponseriousdebatesandstrugglingsofconsciencemendonotwhatisbest,butwhatis sweetest, it is a very shrewd symptom of this evil, for resolution or debateargueth something of choice and full consent; not only a doing of evil, but apreferringofit.

[3.] When men have an actual conviction upon them, and out of carnalreasonsthinkofdelays;Mat.22.5,'Theymadelightofit,andwenttheirways,onetohisfarm,anothertohismerchandise;'andso,Luke14.18,theyareloathto part from these things.Christ calleth, not only from sin, but from theworld; theydonot sendadenial,butanexcuse; someneglect,othersoppose.They do not kill the preachers, yet they prefer these paltrymatters before theking'sgracetenderedtothem.Whentheirheartsareaffixedonworldlyaffairs,theywillnotleavethemforheavenlyoffers.Anovergreatcareforthebusinessof theworldworkethaneglectofGod:Heb.2.3, 'Howshallweescape, ifweneglect so great salvation?' Though we do not contemn or oppose, yet if weneglect,wethinktheworldbetter,andwillnotbecalledofftohigherthings.

[4.]WhenmenhaveagreatersavourinworldlygainthanintheordinancesofGod,when they thinkall time is lost that is spent induty:Amos8.5, thosewretchesthatsaid,'Whenwillthenewmoonbegone,thatwemaysellcorn;andtheSabbathbeover,thatwemaysetforthwheat?'itwasahindranccandalosstothemtoloseaday;itwasirksometofastfromgain.Itisaprofanespiritthatgrudgeth God his time, and to think that all is lost that is spent in duty andservicetohim;thisistolovetheworldmorethanGod.Thissavourisbewrayedbyself-denial,whenwecandenyourselvesmoreforpleasurethanforGod;itisan ill signwhenwe count nothing toomuch for our lusts, and everything toomuch for God. When we spend whole days in the world, Ps. 127.2, or inpleasure,countingitapleasuretoriotintheday-time,2Pet2.13;ineffectandnecessary interpretation, this is to 'lovepleasuremore thanGod.'WhenwecutGodshortofhisnecessaryallowance,anddonotkeepthesoulhealthy,andareloathtoredeemtimeforordinances,andcanspenditfreelyandwithoutremorse

inpleasures,and this isour joyand rejoicing;whenmencan rack theirbrainsandwaste theirstrength inworldlybusiness,yetwillnot takepains inagodlylife,itshowsthattheworld,notGod,isuppermostintheheart.

[5.] When for the favour and countenance of men, and our ambition toattainthem,wedomanythingsthatarecontrarytotheconscienceofourduty to God. It is an ill sign when men cannot satisfy themselves in theapprobationofChrist;heshouldbeinsteadofall.Itwereagreatfollyinaracetomakethepeoplejudges,itisnomatterwhatstanders-bysay,solongthejudgeof the race do approve. Yet thus too many do; they are convinced of theexcellencyofthewaysofGod,yetdarenotprofessthem,lesttheyshould'losethe praise of men,' John 12.42,43. Their consciences were sufficientlyconvinced,buttheirheartwasnotsubduedandweanedfromself-respect.Inallcontrovertedcases,thusitfallsout;menarehardened,notsomuchforwantoflight,aswantoflovetoGod;theywillnotveiltotruth.Suchaspirit,inthereignofit,iswhollyinconsistentwithgrace,forsoChristchargethit:John5.44,'Howcan ye believe, when ye seek honour one of another?' Men are loath to losecreditwiththeirownparty;soPaul,Gal.1.10,'FordoIpersuademen,orGod?or,doIseektopleasemen?ForifIyetpleasedmen,IshouldnothavebeentheservantofJesusChrist.'Paul,whenapharisee,wascarriedwithawildzeal,andanimatedwithafalsefire.

[6.]Whenwefindmorecomplacencyinoutwardenjoyments,andaremoresatisfiedwiththemthaninGod'sloveandfavour;whenmencannotfindanysweetness in communionwith God, but are wonderfully drawn out in fleshlydelights.ThisiscontrarytothedispositionsofGod'speople:Ps.84.10,'Onedayinthycourtsisbetterthanathousandelsewhere.'Oh,thatisadayofathousandthat is spent in freeaccess toGod inhisordinances!Wherever there is anewheart, itmust have newdesires and newdelights.But carnalmen, like swine,findmore pleasure in swill than in better food. It is irksome to conversewithGodinduties,theyfindnomorepleasurethaninthewhiteofanegg.Asthose,Mal.1.13,thatbroughtthesicklamb,andthelame,yettheydidcountitagreatburthen, and they say, 'What a weariness is it!' They puffed and blowed, andsaid,HowwearyamIwithbringingthissacrifice!Thisisanillnote,anddothineffect proclaim that the life of pleasures ismore excellent and satisfying thanthatwhichisspentintheexercisesofreligion.

[7.]Itarguethaspiceofthiscarnalself-lovewhenmenenvythemthathave

outwardincrease,asiftheyhadthebetterportion.ThisisanevilwithwhichthechildrenofGodmaybesurprisedwhenSatanisattheirelbows.'Theymayhaveadmiringthoughtsoftheworld,andthinkitabravethingtomilkoutthebreastsofworldlyconsolations:Ps.144.15,'Happyisthepeoplethatisinsuchacase.' But this is but like a nod in case of drowsiness, they awakewithmorevigourand life;yea, rather, 'Happyis thatpeoplewhoseGodis theLord.'Thegroundof this trial isbecauseGod in theordinances ismuchmoresweet thanGodinthecreature,evenasmuchasgraceexcellethnature.Now,thebestthatwickedandcarnalmenhaveisbutGodinthecreature.Youprizeacarnalselfwhen you look lean upon their mercies; you have a true self, that is moreadvancedandennobled;butyouprizeacarnalself,as if thiswouldmakeyoumorehappythanthoseprivilegesyouhave,andthecomfortsyouenjoywithagoodconscience.Fortheaggravatingofthisevil,consider,thedevilhimselfisnottakenwithmaterialthings,withcarnalpleasure,andwiththedelightofthesenses. Why? because he is a spiritual essence. Christians, they are madepartakers of a divine nature; thereforewhen carnalmen increase inwealth, orgrow fat, and flourish in outward pleasure, they should not envy them. ThepeopleofGodhavealwaysdisclaimedthisevil,asthePsalmistdoth,inPs.6.7,'Thouhastputmoregladness intomyheart thanwhencorn,andoil,andwineincrease.' If they grow fat upon common mercies, should I wax lean uponspiritual mercies? So Ps. 17.15, 'As for me, I will behold thy face inrighteousness, I shall be satisfiedwhen I awakewith thy likeness.' Those thatbeardownallbeforethemwithviolence,theymaybefilledwithtreasures,theymayprovide for theirbabes,but I envy themnot theirportion; Ihaveabetterself,thatisprovidedfor-'WhenIawake,Ishallbesatisfiedwiththyimageandlikeness.'

[8.]Whenmenaremoretroubledforworldly lossesthantheyareforsinsagainstGod, this is also to love the creaturemore thanGod.All affectionfollowslove,andsodothgrief;andthereforeitisnotable,John11.35,itissaid,'Jesuswept,'andthenitfolloweth, 'Theysaid,Behold,howhelovedhim.'Thegreatnessofourgriefwillbewraythegreatnessofourlove;thereforewhenwegrievemoreforworldlylossesthanforsins,thisisanactofself-love.Iconfess,in crosses theremay be a greater commotion, but there should not be amoresolid grief. A christian's sorrow is consecrated, it is water for the uses of thesanctuary;weshouldnotlavishoutourtears,butreservethem.Menmayspendtheir affections on carnal matters, and then, when they shouldmourn for sin,

theyhavenotendernessleft.MostofourgriefshouldbefortheaffrontweputuponGod'sgrace.ItisanargumentmenlovethecreaturemorethanGod,whentheycangrievemoreforatemporallossthanfordepartureofGod.

2.Thenforthestateofit.Mostofthemarksalreadygivenareconvincing,yetyoumustknowamanisnot triedbywhathedoth ina temptation inall thesethings;butamanis tobemeasuredbytheconstantcourseofhis life.Whenamanmakethpleasuresandearthlyadvantages tobe thescopeofhis life ratherthanGod'sservice,andlettethgoallcareofheaven,andconstantlyconsultswithfleshandblood,andisruledandguidedbytheloveofthecreatureandrespectto his own interest, rather than the love ofGod, this argues the state.Many aman, in fact, and by the interpretation of his action, may be said to love thecreaturemorethanGod.Butthestateistobemeasuredbytheesteemandsolidconstitution of the soul; when men's bent is to the carnal life, and they areprejudicedagainst thestrictpartof religion,andhaveneitherhope,nordesire,norestimationforChrist,asthepearlofgreatestprice.Andtherefore,whenevertheyareputtothetrial,theyfallofffromChristtothe'presentworld,'as2Tim.4.10. They seek to provide for their safety and profit rather than peace ofconscience,andnever,orbutinaslightmanner,lookaftertheirtrueself,andImayadd,arenotgrievedforthefailingsinact.Thisshowethitisanhabituateddisposition;selfisinthethrone,andnotGod.

3.Icomenowtooffersomeremedies.HereinIshallspeaksomethingbywayof consideration, and something by way of means. I shall be brief, becausepreventedinthegeneralpart.Toinformthejudgmentisnotsonecessary,everyonewillconfessthatitisnotfitthecreatureshouldbepreferredbeforeGod;buttoimpressanaweupontheheart,andtoawakenfaithandmeditation.

[1.]Consider,howmuchthoudifferestfromthetemperofGod'schildren,whenthoupreferrestselfbeforeGod,andesteemesttheoutwardappendagesofliferatherthanthatwhichisproperlythyself.ThechildrenofGodcounttheworstpartofgodlinessbetterthanthebestofworldlypleasures.TakeChristattheworst;whenobedienceputsusuponinwardtroubleoroutwardsuffering,yettheythinkitisfitheshouldhavethepreferment;theycountthegroansofprayerbetter than the acclamations of the theatre. The very tears ofGodschildren are blessed, and they look upon the most burdensome and difficultdutiesassweet.Theycannotonlysay,'Thylovesarebetterthanwine,'asCant.1.3;themanifestationsofhisgracearemorechoicethanthebestrefreshmentsof

the creature; but, 'One day in thy courts is better than a thousand,' Ps. 84.GaleaciusCarracciolussaid,Cursedbethemanthat thinksall theworldworthone hour's communionwithGod.Nowwhen thou preferrest thy pleasure andcontentment, what a vast difference is there between thee and them! It isrecordedofMoses,Heb.11.26,thatheesteemedthereproachesofChristgreaterriches than the treasures of Egypt.' He looks upon that as the most gloriouspassage of his life. And Thuanus saith of LewisMarsae, a French nobleman,whenhewascondemnedtosufferforreligion,andbecauseofthenobilityofhisbloodwasnotboundwith ropes, asotherswere,Curnonetme torquedonas,etc.-Givememychainalso,andmakemeaknighttooofthisexcellentorder.ThereproachesofChristarebetterthanallthepleasuresoftheworld.

[2.]Consider,howwiltthoubeabletolookJesusChristinthefaceonthedayofrecompenses,whenyouhavesuchcheapandlowthoughtsofhimfortrifles, when you are content to part with God and Christ, and all thecomfortandhopeoftheSpirit,foratrifle,forworldlyconcernments,baseanddreggypleasures.Thedayofjudgmentisoneoftheenforcementsofself-denial.WhenChristhadlaiddownthisdoctrineofself-denial,ver.27,saithhe,'FortheSonofManshallcomeinthegloryofhisFather,withhisangels,andthen he shall reward everyman according to hisworks.' The devilwill insultover you, because youwould forsake Christ upon so small a temptation, andwouldsellalltheexcellentthingsofreligionforatoy,amatterofnothing.Andhowwill you look the blessed companions of Christ in the face, angels, andthoseself-denyingsaintsthatcouldgiveupeveryconcernment,andcountednottheirlivesdear?YoubecomethescornofsaintsandangelsPs.52.7,'Lo,thisisthe man that made not God his strength, but trusted in the abundance of hisriches,andstrengthenedhimselfinhiswickedness.'ThisisthemanthatwouldnotmakeGodhisportion,thatpreferredhisbodybeforehissoul,andhiswealthandpleasurebeforeChrist;thisishethatwouldnotpartwithalittlecomfortintheworldforChrist'ssake.

[3.]Consider, ifwewould loveourselves,weshould loveourbestself.Thedignityofthesoulrequiresthechiefestcaretokeepandsaveit.Thebodywasmade to be the soul's instrument to work by, therefore it is inferior to it; weshouldlookprincipallytothesafetyofthesoul.Besides,thebodilylifemaybelost,butthesoulendurestoeternity;thebodilylifemayberepaired,whilethesoulissick.ThereforeitisbesttosecurethesoulinthehandsofChrist,andthen

thou canst not miscarry. Alas! the body is but the case, but the vessel, asAnaxarchussaid,Tundevasculum,etc.Whenhewasputintoagreatmortar,andpoundedwithbrazenpestles,hecriedouttohistormentor,Beaton,beatonthebagofAnaxarchus, thoucanst not hurt himself.Nowwhowouldpreserve thecase,andlosethetreasure?

[4.] You may seek self with more allowance and leave from God andconscience,yea,andwithmoresuccess,whenthebetterpartofselfisoncesecuredandmadesafe.Self-loveisnotabrogatedanddisannulledbygrace,butoverruledandput in itsproperplace.Bythe lawofnaturewearefirst to lookafter the necessities, and then the conveniences of life.We are bound to lookafterthenecessitiesandconveniencesofthebody,butfirstwemustlooktothesoul:Luke10.42, 'One thing isnecessary;' it isanecessary thing tosecure thesoul.Itshouldbethemaincareofachristiantostatewhatisnecessaryforthesalvation of his soul; this will stead you in life and death. This one thing issimplynecessary;onethingisnecessaryforitself,allotherthingsnecessaryinorder to it.Thouart tomaintain thybody, that itmaybeaninstrumentfor thysoul while thou actest and workest toward true happiness. 'Seek first thekingdomofGod,'Mat6.33; that is, first seek toget intoa stateofgrace.ThekingdomofGodisputforallthewholestateofevangelicalgrace.ThefirstthingtheIsraelitesdidinthemorningwastoseekmanna;thiskeptthemalive.Sothefirstthing,andthychiefestcareandworkshouldbetosecurethysoul,andthenallotherthingswillbeadded,sofarastheyareconvenient.

[5.]Theverymotivesandreasons thatdrawus to self-lovedodrawus tobetterthings, forhe that lovethanythingwould love thebestof thekind;andtherefore, ifwe love anything that is good, let us love thatwhich is eternallygood.Whatdowelove?isitfriends,life,glory,pleasure,substance?Whenwelovefriends,letuslovethebestoffriends,aneternalfriend,suchasGodis.Weshouldpleasethemmostwithwhomwearetolivelongest.Ifwelovelonglife,letusloveeternity;ifgloryandpraise,rememberthatthereisnopraiselikethatwhichisgivenusbeforeGodandangels,outofChrist'sownmouth;vainglory,itisnothingtoeverlastingglory.Ifwelovepleasure,letuslovethebestofthekind;those'pleasureswhichareatGod'srighthand;'thenearerthefountain,thesweeterthewater.Ifwelovewealth,letuslove'enduringsubstance.'Heb.10.34,the joy of heaven is called 'enduring substance.' All earthly things are butperishingmovables.

[6.]Consider,whatreasonwehavetoloveGodaboveallthings;notonlyinpointofdesert,wearemoreobligedtoGodthantoallthingsintheworld,andnotonlyinpointoflawandduty,whichweshallberesponsiblefor,butinpointof natural reason. All the creatures are but the image and shadow of thatgoodnesswhichisinGod.Thegoodofthecreatureisbutsplendorsummiboni-arayorbeamofthechiefestgood.Godhathparcelledouthisgoodness, theseare but broken pieces.Why should we dote upon the image, and neglect thesubstance?Whyshouldweloveotherthings,andnotGodmuchmore?and,withthe dog, catch after the shadow, and let go the substance? It is true, in thecreaturetherearesomedraughtsandstricturesofGod'sgoodnesswhichservetoputusinmindofGod;nottointerceptouraffections,buttoproclaimtousthatGod is more worthy of our respect and esteem. God hath parcelled out hisgoodnessinallthecreatures,toadmonishus,andnottosatisfyus.Consider,allthesethingsstandinneedofGodtopreservethem,theyneedotherthings.Butnow,Godaloneisenough,andhehimself,withoutthecreature,cansatisfythee;hethathathGodhathallthings;hethatpossessethhim,'possessethallthings,'1Cor.3.18,andtheyaremorethinewhenthouhastthemnot,thanwhenthoudostenjoythemwithoutGod,forthentheyarealesssnaretothee.Sothensaywithindignationtoallotherloves,'WhomhaveIinheavenbutthee,'etc.Ps.73.25.

[7.]Itisaverygreathonourwhenthouartcalledouttoanyactualtrial,toshow howmuch thou lovestGod above the creature. There is no cause ofgrief in such a case, if our eyes were opened and our affections mortified.Certainly it is better to give up our concernments toGod freely than to havethemtakenawayfromusbyforce;toofferthemuptoGod,thantohavethemsnatchedfromus.ItisagreathonourthatGodwillhaveourwillexercised,andourloyaltymanifested;hemighttakeawayourpleasantthingsbythedominionofhisprovidence,andsotheymaybetakenawayinpunishment.Itisanhonourwhenwe can sacrifice them byway of thanksgiving; deathwill take us fromthem,andGodmaytakethemfromus.Itisanhonourthatwemayresignthembeforewedie,andthatbyanactofchoiceandconsentwemayrenderthemtoGodfor thesakeofagoodconscience. 'Toyou, it isgiven tosuffer,' saith theapostle;yourgainwillbemorethanyourloss.Themeansthatmayenableyoutoobtainthisself-denial,follow.

(1.)Seethatyoutakeheedofcomplicatingandfoldingupthyselfwiththecreature.Weareapttomakeourselvestoolarge;takeheed,whatthoucountest

thyself.Thereisanoldandcorruptself,whichweshouldnotown.Considerthycomfort, thysafety, thyvalueandacceptationwithGod,dothnotdependuponthese things, Luke 12.15; thy safety doth not lie in them; these things are butpipestoconveytheblessingofGodtothee.Thoudostnotliveuponabundance,butuponprovidence;otherwisethybreadwouldbeasaturfofearthtothee,notthy comfort.Amanmay have happiness enough in a singleGod,without thecreature,Hab. 3.18. In heaven, it is our privilege that thereGod is 'all in all,'withouttheinterventionofmeansandcreatures.ItisadarkwaytoenjoyGodinthecreature;thehighestwayistoenjoyhimalone,separatefromtheseoutwardthings.NeitherthyvalueandesteemwithGod,northyeternallife,dothlieinit.Godlovesthee,thoughnaked,strippedofalltemporalgiftsandfavours;hedothnot love thine,but thee.JesusChristdiednot for thygoodsandestate,but forthyperson.AndwhenGodlooksfortheeinheaven,hedothnotlookthatthoushouldstcomewithatrainofoutwardcomforts;forwhenwegotothegravewegonaked,andleavethesethingsbehindus.

(2.)Actfaith,partlyupontheblessedrecompenses.What is thereasonmendote upon the creature? Because they are not acquaintedwith a higher glory.Carnalmenarepurblind,theycannot 'seeafaroff,'2Peter1.9;theylookuponthethingsofheavenasgoldendreams,aspleasingdelusions;thereforecannotbedivorced,norseparatetheiraffectionsfrompresentcomforts.Itisnotable,whenChristsaidtoZaccheus,'Salvationiscometothyhouse,'presentlyhesaith,'Halfof my goods I give to the poor.' As good almost bid men pluck themselvesasunder,aspressthemtosuchathing;itisastorendthebodyfromitself;yetthesightofheavenwilldothis.

(3.)Thenfaithmustbeemployedtojudgearightofpresentsufferingsandencumbrances:faithmustcountlossestobesavings.Aswearenottobelievereason,sonotsense,againstthearticlesoffaith.Whydowebelievethegloriousmysteryof the trinity, three inone?BecauseChristhath revealed it tous.ThesameJesushathrevealed,'Blessedaretheythatsufferpersecution;andhethatlosethshallsave.'WhyshouldwecountthatgrievouswhichChristhathcalledblessedness?Whyshouldwecountthat losswhichindeedis thegreatestgain?Weareasmuchboundtobelievepersecutionswillmakeusblessed,andlosingwillbesaving,asweareboundtobelievethatGodisthreeinone,andthatthereisaunionof the twonatures in thepersonofChrist.Faith is asmuchseen inpracticalsas it is in speculativeprinciples; there it isoftener tried; theother is

butinspecialtemptations.

(4.)Letus loveourselves, andall things else, inGod, and forGod's sake.When God is made ours, we love ourselves in loving God. We should lovenothing but for God's sake; do all to his glory, and with aims and ends ofreligion.CertainlyGoddothallthingsforhimself.Weshouldnotloveanyother,no,notourselves,butforGod'ssake,andtheaccomplishingofhisholywill.Ifwe love the godly, we should love them because they bear his image. Ourenemies we should love, because of God's command, and our relations andcomfortsastheyareGod'sgiftstous.Godmusthavealltheheart;andinthoseaffectionsthatarecarriedouttootherthings,thesupremereasonmustbetakenfromGod.Thatisthelawstillinforce:Deut.6.5,'ThoushaltlovetheLordthyGodwithall thyheart,withall thysoul,andwithall thymight.TheLordourGodisbutone.'Anditisoftenrepeatedinthenewtestament.Wearetoreservenopart for idols, forcreatures;all is too little forsogreataGod, though itbemorethanwecanperform.Whenagreatprinceinhisprogresscomestoaninn,he takesupall theroomsin thehouse,notholdingit tostandwithhisstate tohaveastrangertobesharerwithhim.AllourrespectmusteitherbecarriedouttoGod,ortootherthingsforGodssake.Certainlythiswillbeameanstokeepourselvesfromsuchadegreeofaffectiontothem,asmayalienateanddivideoursoulsfromGod;yea,inwhateverwelove,itwillmakeustendtotheserviceandgloryofGod.Look,aswhenone footof thecompass is fixed in thecentre, itgivesstrengthanddirectiontotheotherpartthatmovesaboutthecircumference;sowhentheheartisfixedinGod,resolvedtoloveGodalone,weshallreceivestrength and direction from him, our love will be rightly set. The saints andangels above loveGodwith all their hearts and all their souls, therefore theycannot sin. Love is all the rule and guide they have, they can do nothinginordinately; so shouldwe, in ourmeasures, labour to comeup to this, and itwouldbeanexceedinggreatregulationofourlove.Self-interestmaycomeinasaccessory, but the principal and original cause of all isGod alone.We shouldloveourselvesunitedwithGodbyJesusChrist;loveGod'sservantsasthosethataredignifiedandbeautifiedwithhisimage;ourrelations,astheymaybetokenstousofGod'slove.

GodtheLastEnd-DenyingSelf-seeking

Tunfourthbranchisagainstself-seeking,bywhichImeanadenialofourownends,forGodmustbetheutmostendofallthecreaturesactings.

HereIshallshow-1.Whatthisself-seekingis.2.Theevidenceshowitbewraysitself.3.Hownecessaryitistohandleit.4.Howdifficultitistodenythispartofself:5.Someremediesbywayofconsiderationandpractice.

First,Whatitis.Self-seekingisasin,bywhichmenreferalltheydoorcando,totheirowngloryandadvancement.Thereisadoubleself-seeking,contrarytothedoubleendof thecreature'sbeingandoperation;one,bywhichweaimatourownprofit;andanother,bywhichweaimatourownglory.Forthetwogreatendsofthecreature'sbeingare,thatwemayenjoyGod;andthenthatwemayglorifyGod.

1.OurgreataimshouldbetoenjoyGod;thatisthehappinesstowhichwearepoised and inclinedby the bent of nature.An immortal soulwasmade for aneternalgood;nothingbeneathGodwillsatisfyit;andtheheaventhatweexpectisnothingelsebutthefillingupthesoulwithGod.Thereisagreatcontroversyin theworld betweenGod and selfwhilewe are here; but now in heaven thequarrelistakenup,andweandGodareunitedinthenearestandclosestwayofunionandcommunion,thatwemayenjoyhimforever.Nowwhenwerestinanylow enjoyment, and are satisfied with it without God, that is self-seeking; ineffectitisself-destroying,self-losing.Butthescripturespeaksaccordingtoouraimandintention;weintendtoseekourselves,thoughineffect,wedobutloseourselves.Ofthisthescripturespeaks-'Allseektheirown,andnotthatwhichisJesus Christ's.' In effect, neither their own, nor Christ's, but the carnal andcorruptheartofamancountsnothingourownthings,buttheconcernmentsoftheflesh.Ofthiskindofself-seekingtheyareguiltythatdoGod'swork,butnotwith God's end; not to enjoy him, but to enjoy the world; theymake ameremerchandiseofobedience;iftheyhaveworldlygain,theyaresatisfied;forother

thingstheywillgiveGodabillofdischarge:Mat.6.12,'Theyhavetheirreward.'TheywillacquitandreleaseGodofallthegrantandpromisethathehathmadeofheaven to them in the covenantofgrace, ifGodwill give themapatent toenjoyasmuchof theworldas theycan,whicharguesasordidandbasespirit:Rom. 16.18, 'They are such as serve not ourLord JesusChrist, but their ownbelly,andbygoodwordsandfairspeechesdeceivetheheartsofthesimple.'Theapostle speaks of false teachers, that did not make God their end, but werewhollybentupontheirsecularprofit;thatreprovenotfor,butsoothemenupin,theirsin.Intheirpreachingthereisnosalt,andintheirprivatevisitsthereisagreatdealofworldlycompliance,andallbecausetheyhavesetupanotherGod,suchabasethingasthebelly,insteadofChrist.

2.ThenextaimofthecreatureshouldbetoglorifyGodinallthemotionsandoperationsofthesoul.Thismustbethesettledframeandconstitutionofsouls,toenjoyGod,thatisourhappiness;toglorifyGod,thatisourwork;andtherefore,whentheaimoftheheartisatourowngloryandpraise,thisisself-seeking.Now,thatyoumaydiscernitthebetter,andseewhenthesoulisguiltyofit,IshallshowyouhowfarwearetointendthegloryofGodineveryactionofours;Ishalldoitinthesepropositions-

[1.]Thismustbetheendthatwemustproposetoourselvesinallourcivilactions;thoughtheactionbecivil,yettheendmustbereligious,thatImayglorifyGod,anddogood toothers, 1Cor.10.31, though itbebut in suchanaturalaction,aseatinganddrinking;thismustbethefixedaim,'todoalltothegloryofGod,'otherwiseyousetupanotherGod,MolochinsteadofGod.Whenmerelyyoueat togratifyyourownflesh, itmaybeameat-offeringanddrink-offeringtoappetite.Soalsoforyourtraffic;ifitbemerelyforwealth,itisbutconsecratingyourselvestomammon,andsettingtheworldintheplaceofGod.ThisisthegreatmercyofGod,that,consideringournecessity,hehathsowiselyordereditthathemightlosenopartofourtime.Ourverynaturalactionsmaybereligious.Worksofnaturemaybecomeactsofgrace,andour trafficmaybeakindofworshipwhenourendsaretoglorifyhim;otherwisewesetupselfinhisplace.Yourveryeating is idolatrywhen it ismerely topleaseandgratifyself.Yourtableitisatableofdevils-'WhoseGodisthebelly,'Phil.3.18.Andthen,asforyour traffic:whenyou trade in theworldmerely togrowrich,andhavenotanaimatthegloryandserviceofGod,yousetupanothergod;mammonisyourGod,Mat.6.24,'Nomancanservetwomasters;yecannotserveGodand

mammon,'Butherearisethaquestionworthytobediscussed,WhetherineveryactionweareboundactuallytointendGod'sglory?Ianswer,Weshouldlabouras much as we can to make our thoughts actual; this is the very vitality andvigour of the spiritual life, when all our natural actions are raised up to asupernaturalintention.AsaChristianisnottohaveevilaims,soheisnottobelike a blind archer, to shoot at random and without a mark.Why should weforgetGodatanytime, thatdothalwaysrememberus?ThereisnotamomentthatpassethbutGodlooksafterthee,orelsethoucouldstnotlive;nay,hedothrememberus,asifhehadforgottenallothers,andhadnoneelsetocareforinthis world. There is not a good thought of thine forgotten. The spiritual lifeseemethtobeasasleepwhenwedonotthinkofGod.Ingratitudeweseemtobeobliged.And consider again, certainly an actual elevation of the soul is of nogreatlabourandtrouble,becausethoughtsarequickandsudden;anditwillnothinderus,orbeaburdentous,tolookupwiththeeyeofoursoul,butitwouldbeofgreatprofit,itwouldmaketheactionsofthemindmoreacceptabletoGod;andthesoulwillthebetterbekeptupright;thiswillbeasagoldencrownuponthe head of every action, and will be an excellent means to prevent carnalinjections.However,becauseofour infirmities in the lesseractionsof life, thehabitualintentionsufficeth;asanarrowmayflytothemark,thoughthearcherhath ceased to think of it; or rather, as a man travelling homeward may notalwaysthinkofhome,yetheisjourneyingthither;soaChristianmaynotalwaysactuallythinkofheaven,yethisheartissetthatway.Weshouldatleastrenewthiseverymorning.Andinthenobleactionsoflifethatrequiremorelabouranddifficulty,thereourthoughtsshouldbeexplicit,andthereasonis,becauseSatanis ready to blast every serious dutywith the injection of carnal thoughts. Thedevilisnotonlywithyouintheshop,butinthecloset,andatduty;andmanytimes, thoughwe 'begin in the spirit,' yetwe are apt to end in the flesh.' Selfrecoilsuponus:Gen.15.Abraham,whenhehadquarteredthesacrifices-'Thefowlscamedown,buthedrovethemaway.'SowhenwethinkofofferingdutytoGod,carnalthoughtsareapttorushintothemind;sothatwithoutthisactualintention we may easily begin for God, and yet end for self-interestnotwithstanding.

[2.]Inactionssacred,andinthehigheroperationsofthesoul,betheyeitherinternalorexternal,theutmostendmustbethegloryofGod.(1.) In internal actions, in desires of grace and salvation, our endmust not beself.Ourmotionsare thenregular,whentheyareconformedtoGod,whenwe

havethesameendandaimasGodhath.NowwhatsoeverGoddoth,bothwithinandwithout, increationandgrace, it isforhimself:Prov.16.4, 'TheLordhathmadeallthingsforhimself.'Wellthen,weshouldseekgraceandglorywiththesameaimthatGodgivesit:Eph.1.6,'HehathacceptedusintheBeloved,tothepraiseofthegloryofhisgrace;'thatisGod'saim,thatgracemaybeglorifiedinthysalvation,andinthyacceptanceofJesusChrist.Idesiremysalvation,butIshould not rest there; but this should be my utmost aim, that God may beglorifiedinmysalvation.Somemakeaquestionwhetherornowemaylooktothe reward; but those that make it, seem to mistake heaven, and they have acarnal notion of the reward of the gospel, and dream of the heaven of thealcaron,andnottheheavenofthegospel.Whatistheheavenofthegospel,buttoenjoyGodforever,inthewayofablessedanddailycommunion?Nowcananymanbeso irrational toconceiveIshouldnotaimat the inheritanceof thesaintsinlight,aswellasatthevisionandfruitionofGod?Thismustneedsbeahighactofgrace,toseekmyownhappinessinthehighestwayofcommunionwithGod.Theymistakethenatureofthecovenant,orthewaywithwhichGodwoulddealwithmen,forGodhathinvestedhispreceptwithapromise,andmenwouldseemwiserthanGod.WemayusetheSpirit'smotiveswithoutsin,asthesaintshavedone. Itwasa foolishmodesty inAhaz,whenGod 'badehimask,'and'hewouldnotaskasign,'Isa.7.10-12;soitisafoolishmodesty,whenmenwillnotacttheirfaithupontherewardandtheblessedrecompenses.Christusedthisway:Heb.12.2,Itissaid,'forthejoythatwassetbeforehimheenduredthecross, and despised the shame,' etc. And truly all creatures, as they are nowmade,mustneedstakethiscourse,looktotheglory,thattheymaydischargethedutyandendure thecross.Nocreatedagentcan restmerely in thebeautyandgoodnessofhisownaction.Itisitfollytosaythatvirtueisarewardtoitself,ifyouspeakofeternalreward;itisGod'scovenantway.Wearenotonlytoregardduty,buttheencouragementofduty.Butthentherewardmustnotbethechiefcause, but the encouragement; the ultimate reasonmust be the glory of God.Whenwemaketherewardtheultimateendofallwedesire,thisistorespectselfabove God; the glory of God must be the mainspring of all our desires andhopes.Tolookafterhappinessisaninnocentaimofnature,buttoglorifyGodistheaimofgrace.Nowonlytoaimathappinessisthemeremotionofnature,andofourownwill;butitisourdutytohaveafurtheraimatthegloryofGod.Bythe lawofourcreationwewerebound toaimat thegloryofGod, thoughourhappinesswerenotsubordinatetoit,for'Godmadeallthingsforhimself.'(2.)Inexternalactions,andindutiesofworship,wemusthaveagoodaim.Itis

dangerous in sacred things to look a-squint, and by the temple to serve theconcernmentsoftheshop;thisistoputdunginGod'sowncup;thisistomakeGod servewith our iniquities; and to useworship as a pretence and cover tointerest.Whenwepervertthingsfromtheirproperuse,wedothemaninjury.Ifacupweremadeforakingtodrinkin,andweshoulduseitasavesseltokeepdung and excrements, it were a high affront; yet nature doth not design suchthingstosuchanuse,butart,andthewillofman.Dutyismadeforthespecialhonour of God, by his appointment, therefore it should have no end beneathitself:

[3.]Inallconditionsoflife,aChristianshouldbeindifferenttoeveryestate,soGodmaybeglorified;tobelikeadieinthehandofGod,letprovidencecasthim high or low, as it pleasethGod: Phil. 1.21, 'So be it, that Christmay bemagnifiedinmybody,whetheritbebylifeordeath;'Iamindifferent,myaimonlyistomagnifyChrist.ThisisthetemperofaChristian;thingsmayfallout,notaswethink,butalwaysaswewould,ifourgeneralaimbetoGod'sglory,forin providencewe are required only to be passive.There is nothing left to ourchoice; we are to resign up our wills to his good pleasure; our duty issubmission; events must be left to God himself, and in these things he willprovide forhisownglory.Well then,whetheryourconditionbeprosperousoradverse,pleasingordispleasing,ifitbeforGod'sglory,itshouldbeallonetoyou.Atraveller,whenheaskstheway,itisallonetohimifyoudirecthimtotherighthandorleft,sohemayaccomplishhisjourney;soitistoaChristian;whether hisway to heaven lies by sickness or health, by quiet or trouble, byliving at home or by exile and banishment, abased or abounding, by estate orpoverty,aChristianiscontent,soGodmaybeglorified.Thusshouldwe,inallconditions of life, submit ourselves to the disposal of God, that he might beglorifieduponus.Somedisputewhetherwearenottobeatsuchapassfortheeternal state of our souls,whether hewill damn us or save us, so hemay beglorified.Ianswer,No;thisseemstobeextremelyharsh,andGoddothnotputusuponthattrial,thelayingdownoursoulstothedisposalofGod;thatisonlyrequiredofChrist,thatheshouldlaydownhissoulastotheconsolationsoftheGodhead, for awhile. Itwould put a creature into an indifferency in point ofduty,orintodespairinpointofhope;whereasGodinhiscovenantseekstodrawon the creatures to be earnest for the everlastingwelfare of their souls, ratherthantoleaveitathisdisposal.Bythisyoumayseewhatisself-seeking;wedonotmakeitouraimtoenjoyGodandglorifyhiminthismanner.

Secondly,Togiveyourthreesignsbywhichaself-seekermaybediscovered.Thebestjudgeishisownconscience.Yettoreviveguiltbyanoteortwo.

1. A man is guilty of this self-seeking when he puts himself upon theprofessionofgodliness,outofthepromiseofsomeworldlyadvantage.Gen.34.22-24, observe the argument of the Shechemites, they would yield tocircumcisionuponthissupposition- 'Shallnotall theircattle,andall that theyhavebeours?'Abrutishargument;andyetthisisveryusual,especiallyintimesofpublicchanges.It isusualformentofollowadyingchurchforalegacy,asvultures for a carcase; the changemay be good, but their end is stark naught.Theremaybeagreat idol in theirownhearts.Menmay followChrist 'for theloaves,'John6.26;theydidnotvaluehisperson,buttheywouldliveatease,andbefedwithmiracle.VixdiligiturJesuspropterJesum-SeldomisJesusvaluedforhisownsake.Menseektemporalconveniencesinthepracticeandprofessionofthegospel,ease,peace,wealth,credit,andsotheyappropriateJesusChristtosecularuses.ItwasaninestimablemercythatGodshouldsendhisSon,yettheylooknofurtherthantheloaves.

2. When a man cannot endure to be crossed for his religion. Carnalprofessors are 'enemies to Christ's cross,' Phil. 3.18; their lampwill not burn,unlessitbefedwiththeoilofpraiseandprofit.AgodlymaniscontentedtobeneglectedandabasedforChrist,andyetstill issatisfiedwithhiswork:2Sam.2.22,'Iwillbeyetbemorevile.'BlessedbeGod,Icansufferthisforhissake,Ahorsethathathanailinhisfootmaytravelwelluponsoftground;butinahardandgravellyway there he halteth.Somen as long as religion is accompaniedwithconveniency,thentheymaylikeit,butare'enemiestothecrossofChrist;'theirhirelingswillsoonprovechangelings:Job2.9, 'Dost thouyet retain thineintegrity?'Whenmenaredelicateandtender,andcannotendurethecross,itisasigntheyhadotheraimsofcreditandprofitintheirprofession.

3.Byenvyingothers inthesameprofession;weshould rejoice in theirgiftsand graces, and be glad that God may be honoured by others as well asourselves;butproudmenwouldshinealone, theyenvy thegiftsandgracesofothers;thisisasurenoteofself-seeking,itisnotgracetheylookafter,butcarnaladvantage.This is thepracticeof the elder brother,whichChrist taxeth in the15th of Luke; he that is truly gracious, desires that othersmay partake of thesamegrace,forheknowsthatGodistherebythemoreglorified.Butwhenweare covetous of reputation, and design our own honour, then the fewer, the

greaterisouradvantage.Thesemenknowthattheirstreamwillsuffersomeloss,whenitisdiffusedintosomanychannels.Itisnotable,thatoftheapostle,Gal.5,26, 'Letusnotbedesirousofvainglory,envyingoneanother,provokingoneanother.' Self-seeking puts men upon passions and envy; they are touchy,becausetheyarejealousoftheirowninterest;andtheyareenvious,becausetheythinkthecommonnessofgiftsandgracesdetractethfromtheiresteem.

Thirdly,Toshowyouhownecessaryitisthatyoushouldpractise,andthatwe should preach, this part of self-denial. How necessary it is appearethenoughalready;butyetfurther,itmaybeaddedthatyoushouldregardit.(1.)Partly, thatyoumaynot robGodofhisessentialhonour.There isnothingthatalienatesamanfromGodsomuchasself-seeking.DevotionandservicearepreservedwhenwemakeGodourpaymaster;butwhenmenlooktotheworldand the approbation ofmen, they do not care forGod - 'If anyman love theworld,theloveoftheFatherisnotinhim,'1John2.16.Christistroublesometosuch,notwelcome,becauseoftheinteresthehathinconscience.Brethren,itisnosmallmatterIamspeakingabout;self-seekingabusethGodexceedingly.Itisone of his prerogatives to be the utmost end of the creature's being andoperation, and you usurp that which is proper to God; when self hath a pre-eminenceabovehim,Godiskeptoutofthethrone.Pharaohonlyreservedthis,tobegreaterinthethronethanJoseph;youmaydomuchthatisgood,clothethenaked, feed the hungry, give your body to be burnt, but, all thiswhile, self isgreaterthanGodinthethrone.(2.) This is very necessary, that youmay not rob him of his tribute from thecreatures.Godhathgivenusmanythings,onlyreservedthis- 'MyglorywillInotgivetoanother.'Hehathgivenustheprofit,thatwemaygivehimtheglory.God hath given us a lease of the comforts of the world, only this he hathreserved as his rent and acknowledgment - that hewill be glorified in all ouractions andhonoured in all ourblessings.Godhathmadeus, andhath a rightandtitletous.Hethatplantedthetree,hatharightinthefruit.Godthatmadeus,certainlyexpectssomefruitfromus.Godgaveustalentstothispurpose,orratherlendsus;wearebutservants,toemploythetalentstoourmaster'suse.AChristianhathgivenhimselfup toGoda 'livingsacrifice,'Rom,12.1.Youarenotyourown,Godhatharightandtitletoyou,thereforedonotrobhimofhisglory;asacrificeunderthelawwasnomorehisthatofferedit,buttheLord's.

Andasitisnecessaryyourshouldpractiseit,soitisnecessaryweshouldpress

itagainandagainuponyou.Self-seekingisacloseevil,aswellasadangerousandheinousone.TwothingsIobserve-(1.)Thatthegreatestself-seekingusuallyiscarriedonunderthecolourofself-denial.As theGibeonitesputonoldshoesandoldgarments tomakea leaguewithJoshua;somanypretendmortificationandselfdenialtoendearthemselvestoothers,forworldlyprofitandadvantage,as thosetheapostlespeaksof, in2Cor.11.,thattogaincredit,entrance,andapplause,wouldtakenomaintenance.Allthecarnaldesignsofmenhavebeencarriedonunderapretenceandveilofreligion.Herod,underapretenceofworship,wouldhaveChristtobedestroyed,Mat. 2.8; and Jezebel proclaims a fast to destroy Naboth, 1 Kings 21.9; soSimeonandLevipressedtheShechemites tobecircumcisedoutofrevenge.Acrocodile weepeth, and then maketh a prey. Carnal ends are often shroudedunderreligiouspretences.(2.) That we are more apt to accuse others out of envy than to reflect uponourselves,Manythinkself-seekingisasinonlyincidenttothemthatarecalledto public employment, either in the church or common-wealth.Wemaywarnothers,butwecannotjudgeofthem;forself-seekingliesintheaimofthespirit,and is liable to the censure and judgment ofGod alone.When the actionwasfair, Job 1.9, itwas Satan's accusation, 'Doth Job serveGod for nought?'Youshouldnotoutofenvyaccuseothers,butreflectonthyownheart.Wemaynothave such opportunity as they to enrich ourselves, and that may put us uponenvy;butartnotthouaself-seekersofarasthoucanstreachwithinthygrasp?Oh, the envy that is in our hearts, and the pride that is in our prayers andconferenceswhichwedonottakenoticeof!Wouldstthoubethoughtwellofinthyplace,asSimonMagus,wouldbe'somegreatone;'thoumayestbeguiltyofsimony, as theymay be guilty of hypocrisy, bribery, and purloining from thepublic.

Fourthly,Itisadifficultandhardpieceofself-denial.Itisnaturaltous-'Allmenseektheirownthings,'Phil.2.21.Allourmark,naturally,isatsomeaimofourown,atourownprofitandcredit.It isveryhardlylaidaside,forbaseandunworthydesiresareveryimportunate,anddorecoiluponusaftermortification,andafterresolutionstothecontrary.Weoftenfindthatwebeginwell;weaimatthegloryofGod,itisourhabituatedaim,butthoughtsofpridegrowuponus,intheverymiddleoftheaction,orelseafteritisended.Itisanimpudentsin,thatwillassaultusagainandagain.

Fifthly, Let me give you some remedies against this sin, by way ofconsiderationandpractice.

1.Bywayofconsideration.[1.] Self is a base and unworthymark to be aimed at. He that shoots at ashrub,willneveraimsohighashethatshootsatastar.ThatservicemustneedsbebasethatdothnotintendChrist,andcentreinhim.Allactionssavouroftheirend.Howlow-spiritedaretheythatseekthemselves!Howsoontheyareapttowarp! Itdothbutexposeyou to temptation.They thathavean ill endwillnotscrupleatanillway.Hethathatharightmarkinhiseyewillhardlymiscarrysomuchashethattakesawrongmark.

[2.]ConsiderthegreatnessofthesininmakingotherthingsourendbesidesGod;youusethenameofGodthatyoumayenjoytheworld;youmakehimaministerofsin.Youmakereligionabait,andChristameanstoaccomplishyourcarnal purposes. It is a question who sinsmore, he that makes use of wrongmeans, or he that proposeth awrong end.He thatmakesuseofwrongmeansmakesthedevilserveGod;buthethathathawrongendmakesGodservethedevil.Youmaketheendservethemeans;nay,thoughitbebutinaglanceandina thought, it isadegreeofwhoredom.GodwouldhaveIsrael tohave the 'lawwritten upon the fringes of their garments,' Num. 15.39, that theymight lookuponit,andrememberthecommandmentsoftheLord,and'dothem;andthatyeseeknot after your ownheart andyour own eyes, afterwhichyouused to goawhoring.'Youknowtheglanceoftheeyeoutwardly,andathoughtintheheart,it iswhoredom - 'He that looks on awoman to lust after her, hath committedadulterywithheralreadyinhisheart.'EvilsuggestionsthatdrawusawayfromGod,arewhoredom;youbreakthevowsofloyalloveaffectiontoChrist.Asamanmaybeanadultererinthought,sohemaybeaspiritualadulterertoo:James4.4,'Yeadulterersandadulteresses,knowyenotthatthefriendshipoftheworldis enmity with God?' The devil for one sin of thought, for aspiring after thedignityofGod,wasturnedoutofheaven.Nowinyourownthoughtsyoumakeyourownpraiseyourend.

[3.]Itisanillsign.Toknowtheenddothdistinguishamanfromabeast,andtochoosetheenddothdistinguishmanfromman.Surveyalltheworld,whereverthenameofChristianisheard,youwillfind,hereisthegreatdifferencebetweenmanandman,inwhattheymaketheirutmostendandchiefestgood;thereforewhenyoumakeselfyourend,itisanillcharacterandsign.

[4.]Noman doth less enjoy himself than he that dothmost seek himself.Self-seeking is always attended with self-losing, for we cannot expect wagesfromGod andmammon too.Andworldly rewards are very uncertain;God iswonttodisappointcarnalaims,andtheeventisnotsuitabletotheintention.

[5.]Youshallhavethegreaterjudgment:Mat.23.14, 'Woeuntoyouscribesand pharisees, hypocrites! for ye devour widows' houses, and for a pretencemake long prayers, therefore ye shall receive the greater damnation.' Thepharisees, that they might be counted great devotionaries, would make longprayers, that they might have the disposing of orphans, and be trusted withwidows' portions.All sin is out ofmeasure sinful, yours especially; your verypretence,whenyouwouldseemtobegood,andarestarknought,itaggravatesthesinbeforeGod.Ifwewouldbeaccountedgoodwhenwehaveanevilaimwithinourselves,whenwe takeup religion for an ill purpose, and for a cloakonly,thesinisthegreater,andsowillthejudgmentbealso.

[6.]ConsiderthedishonourthatcomestoChristbyself-seeking.Therearenogreaterenemiestothegospelthanself-seekingChristians:Phil.3.18,19,'Formanywalk,ofwhomIhavetoldyouoften,andnowtellyou,evenweeping,thattheyaretheenemiesofthecrossofChrist,whoseendisdestruction,whoseGodis their belly.'None greater enemies than they thatmake a god of their belly.What is the reason fewornone arenowconverted, that ordinances arenot sopowerfulas theywerewont tobe,butbecausemanyshroud themselvesunderthe name of Christians, and yet mind nothing but their own profit and gain?Testifyagainstthemwemust,thoughwithgrief,thatwemaykeepupthehonourandreputeofreligion, that ismightilystainedbythem.It isanhonour toGodwhenweservehimoutofpurelove,notforpayandgain.Butwhenmenmerelymakeamarketofreligion,Satanandhisinstrumentsmakeanadvantageofthis;they will say they profess religion, only to get great places. God may haveservantsenoughuponsuchterms:Job1.9,'DothJobserveGodfornought?'Itistrue,Jobisdiligentandzealous,butdothJoblosebyhisprofession?Socarnalmenwillsay, Is it fornought?Theyhuntaftergreatplacesandpreferments intheworld. Itwasanoldcomplaintof thegentiles,Lo, say theheathens, thosethattalkoftheirbeingfreedfromthetyrannyofthedevil,thattheyaredeadtotheworldandalivetoChrist,yetweseethemtobeasbaseandself-seekingasany. Invaindo they talkofbaptismand theHolyGhost (bywhich they thinkthey are ruled in all their actions), andof the gospel,when theirwhole life is

nothingelsebutacontradictiontotherulesofthegospel.Itisamightyprejudiceto religion, and a dishonour to God, when men shroud themselves under thename of Christian and zealous persons, and secretly aim at their privatecommodityandprofit.

2.But to remedy this evilbywayofpractice,bemore frequent inprayerandpraise.Frequent inprayer, tobepurged fromall self-seekingand sinisterrespects;carnalaffectionwillbeimportunate.Thenforpraises,castthehonouruponGodhimself.Aswhentheywouldhavegiventheapostlesdivinehonour,theycriedout,'Wearemenoflikepassionswithyourselves.Whygazeyeuponus?'sowhenwemeetwithapplauseintheworld,andareapttobepuffedup,weshouldcastitback,andrememberthatGodistohavethispraise.AsJoabsentforDavidthathemighthavehonourintakingtheroyalcity,soshouldyougiveGodallthegloryandpraise.

Havinghandledself-denialinreferencetoGod,Ishallnowspeakofitwithrespecttoourneighbour.As there is a carnal self in opposition toGod, so there is also a carnal self inoppositiontothegoodofothers,tothedutyweowetoourneighbour.Inamoralconsideration there are three general beings, God, thy neighbour, and thyself.Now self is ravenous, and devoureth the respects due to both. It seeks tointercept and usurp the rights of the Godhead, and to divert and engross therespectsthatareduetoourneighbour.Wellthen,Ishallnowspeakofself-denialwithreferencetoourneighbour,andtheratherbecauseitisestablishedbyGod'slaw, and that in the next place to our respects of God: John 4.21, 'And thiscommandmentwe have from him, that hewhich lovethGod, should love hisbrotheralso.'Thescripturespeakethverylittleoflovetoourselves,becauseofthestrongbentofnaturethatway;thereissomewhatofallowance,butnothingof precept. Self-love is not commanded in scripture, but regulated. Thecommandment takes notice of our love to God, and then of our love to ourneighbour. This grant we have, that we should love ourselves; but this bycommandment,toloveourneighbour.

1.Because love to our neighbour is ameans to preserve our respects toGod;partlybecausehe triethusby thissensibleway.Godneedethnothingfromus.He is elevated far above our bounty and kindness; and therefore it is easy topretendlovetoGod,ifGodhadnotdevolvedhisownrightuponourbrethren,and made them the proxies to receive those respects, that we cannot so well

bestow upon God himself. God needs not our love, but his servants do.ThereforeitismadethetestofourlovetoGodthatweloveourbrother:1John4.20,'IfamansayIloveGod,andhatethhisbrotherheisaliar:'so1John3.17,'If a man loveth not his brother, how dwelleth the love of God in him?'WecannotloveGodaright,withoutlovingourbrother,andcannotloveourbrotheraright ifwe lovenotGod;wemust loveourbrother forGod'ssake.Thereforeourpretensionsarebutmere lieswhenwepretend tobeopentoGod,andourbowels are shut against our brethren, whom he hath made his proxies. Andjustly, because by sensible objects God would wean us from a devotion toourselves,thatsowemaybemademorefitforrespectstoobjectsspiritualandinvisible.Wearenaturallymovedtorespectthingsorbeingsthatarevisibletoour senses, and communicatewith us in nature and blood, for so far they arenearer to self, and therefore God required the more respects to man, that wemightbepreparedforrespectstohisessence,whichismoreremote.'ThusGodargueth:1John4.20,'Ifhelovenothisbrother,whomhehathseen,howcanheloveGod,whomhehathnotseen?'Bythesenses,weseemanpartakewithusinthesamecommunion,andsimilitude,andnature;andifobjectssensibledonotworkuponus,howshallwebemovedtodoanythingforGod,thatisinvisible,and more remote? If things that have a greater similitude with us, if visiblethings,ofthetruthofwhosebeingwehavecertainproofs,donotworkuponus,howwillourrespectsbeelevatedtoGod,whodifferethmorefromus,ofwhosebeingweareapt todoubt,becausehe is invisible?Ifwehavenonatural love,howcanwebesupposedtohavethatwhichissupernatural?SothatweseeGodwouldmakeadvantageofthisnaturallove,andbyourrespectstomanfitustolovehimself.Itisnecessarythentostatethiskindofself-denial.Nowthatyoumayseehowfarwearetodenyourselvesinreferencetothegoodofothers,letmelaydownsomepropositions,andthencloseallwithapplication.

[1.]Amanisboundwithmanyengagementstolovehisneighbour.[2.]Tolovehisneighbourashimself.[3.]Insomecases,morethanhimself.

(1.)Amanisbymanyengagementsboundtolovehisneighbour;nomanisborn for himself.Nature teacheth it, and grace doth establish this dictate ofnature.Thereisnoonethingpressedinscripturesoearnestlyastheloveofourneighbour:Gal. 5.14, 'For all the law is fulfilled in this oneword,Thou shaltlovethyneighbourasthyself.'Howcantheapostlesay,'Allthelaw?'Thereare

respects due to God that are established by the law, as well as to man. Themeaningis,all thecivilpartofthelaw,thewholesecondtable;orelse,all thelaw,asweobeyGodinlovingman,forGod'ssake,soweturnthedutiesofthesecondtableintodutiesofthefirst,andmakecommercetobeakindofworship.Besides, this is Christ's solemn command: I John 15.17, 'These things Icommand, thatyou loveoneanother.This is the sumofChrist's charge tohisdisciples.Bywayofspecialcharge,itisrankedwithfaith:1John3.28,'Andthisishiscommandment,thatweshouldbelieveonthenameofhisSonJesusChrist,and love one another, as he gave us commandment.' Here is the greatcommandment,faithinGod,andloveofthebrethren,thegreatchargeofChrist,whichheleftathisdeath.Itisalegacyaswellasaprecept.Speechesofdyingmenarewonttobereceivedwithmostvenerationandreverence,butespeciallythechargeofdyingfriends.Itisnotable,thebrethrenofJoseph,whentheywereafraidhewouldremember theinjuries theyhadshowntohisperson, theysentmessengersuntoJoseph:Gen.1.16,saying,'Thyfatherdidcommandbeforehedied, saying,So shall ye sayunto Joseph, forgive the trespass,' etc.Oh, let usfulfilthewillofdead.WhenJesusChristtookhisleaveofhisdisciples,thiswasthathegave incharge, thatweshouldhavespecial respect to thegoodofoneanother.Therefore,whenthouartwonttoquarrelwith,ortoneglectothers,say,What love do I bear to Christ, since I do forget the solemn charge the dyingJesuslefttohisdisciples,John13.34.Christcallsthishisnewcommandment-'AnewcommandmentgiveIuntoyou,thatyeloveoneanother.'Howcouldhesayso,sinceitwasasoldasthemorallaw,orthelawofnature?New,becauseitisexcellent,asanewsongamongtheHebrewsisanexcellentsong;or rather,new,becausesolemnlyandspeciallyrenewedbyhim,andcommendedtotheircare.New things and laws aremuch esteemed andprized; so let thismynewcommandment,letitbehighlyinesteemandregard.Nay,letmeaddfarther,onereasonwhyChristcamefromheavenwastopropoundtousapatternofcharity;astorepairandpreservethenotionsoftheGodhead,thatthegloryofGodmightsuffer no loss by the greatness of his sufferings, so to show us a pattern ofcharity.Toelevatedutybetweenmanandman;andthereforeishisexamplesooftenurgedinthiscase:John13.34, 'Thatyeloveoneanother,asIhavelovedyou;'andEph.5.2,Weoughttowalkinlove,asChristalsohathlovedus,andhath given himself for us, an offering and a sacrifice to God, for a sweet-smellingsavour.'Christwouldcomefromheaventoshowusthehighestpatternofself-denial,hewoulddiscovertoustheloveofhisFather:John15.19,'AstheFatherhathlovedme,sohaveIlovedyou.'TheFatherlovedhimwithaninfinite

love,yetpartedwithhimforthesalvationofmankind;hepartedwithhisdearSonoutofhisownbosomtobeunworthily treated in theworldforoursakes.AndJesusChristpartedwithhimselfandall,toraiseourlovetoGodandmen;thereforeweoughtto'walkinlove,'asChristhathlovedus.

(2.)Theordinarymeasureofourrespecttoourneighbouristhatlovethatwe bear to ourselves: James 2.8, 'if ye fulfil the royal law, according to thescriptures,thoushaltlovethyneighbourasthyself,yedowell.'Thisistheroyallaw,thesolemnstandardofequity,andthemeasureofallrespectsbetweenmanandman, like the king's highway, and road of duty. Self and neighbour beingequalinthebalance,thereforetheyaretohavethesamerespect.Nowthisrule,'Thoushaltlovethyneighbourasthyself,'impliestwothings-(1.) And principally, that I am to do them no more hurt than I would do tomyself:Mat.7.12,'Whatsoeveryouwouldothersshouldtoyou,doyouthesametothem,forthisisthelawandtheprophets,'thatis,thisisthesumofthewholewordconcerningmoralduties.AsIwouldnothavethemtoinjureme,somustnotIinjurethem;wishthemnomorehurtthantomyownsoul.Imusthidetheirdefectsandinfirmities,asIwouldhideandconcealmyown.AndinallcontractsandactsofconverseIamtoputmysoulintheirsoul'sstead;inshort,towishordothemnomoreevil, thanbyaregularactofself-loveIwouldwishordotomyself.Then(2.)ItimpliesthatIamasreallytopromotetheirgoodasmyown:1Cor.10.24,'Letnomanseekhisownthings,buteverymananother'swealth;'notseekhisown, so as to exclude another. It is not to be understood simply, apart andbyitself,but insensuconjuncto, for Iam toseekmyown things;but lethimnotseek his own things, so as to neglect his care of another'swelfare.We are toperformallofficesofhumanitysuitably,andconvenienttotheirnecessities;weare to wish them all spiritual graces and eternal blessings, as we would toourselvesActs26.29. 'Would toGod all that hearme this daywere altogethersuchasIam?Andwearenotonlytowishbuttoprocuretheirgoodbyallmeanspossible,onlythiscautionis tobeobserved, thatourendeavoursmaybemoreforourowngoodthanthegoodofothers;andyetIcannotbesaidtolovemyselfmorethanothers,becausetheexpressionnotesonlytherealityofthataffectionthat I shouldbear to them. Iamto love themasmyself.But inexpressing theeffects of this love, by industry, care, and bounty, there is amethod, an orderprescribed by God; and so I am first to love my own body; next, my nearrelations, thewifeofmybosomandchildren; thenneighbours, then strangers,

thenenemies:Eph.5.28,'Sooughtmentolovetheirwivesastheirownbodies.'Itismadetheruleofconjugalsociety,thereforetheremustbeasubordination:first wife, then children, then kindred, then neighbours; therefore the apostlesaith,1Tim.5.8,'Butifanyprovidenotforhisown,andespeciallyforthoseofhis own house, he hath denied the faith, and is worse than an infidel.' TheHebrewspreferredthemenoftheirownnationbeforetheGreciansintheirdailyministration.Theeffectsofbountyandlovearetobedispensedaccordingtotheurgencyofnecessities.Theythatdwellaboutus,andaremorefrequentwithus,theirnecessitiesprovokeusmoretoactsandexpressionsoflovetowardsthem.

(3.)Insomecasesamanisboundtolovehisneighbourmorethanhimself.Inthelawitis, 'Thoushaltlovethyneighbourasthyself;'butinthegospelwehaveanhigherpattern:John13.34, 'AsIhavelovedyou,sooughtyoualsotoloveoneanother.'NowtheLordJesushathloveduswithanhighlove,hehathlaiddownhislifeforus.Anditisnostraintoapplythisinsomecasestolovetoourneighbours:1John3.16, 'Herebyperceivewethe loveofGod,becausehelaiddownhislifeforus;andweoughttolaydownourlivesforthebrethren.'Heshedhispreciousblood,whichwasmorevaluablethanall theworld,thereforeweshouldnotstickatanything,notlife,whichisourmostpreciouspossession.Lifeandallmustgoforourneighbour'ssake.Butyouwillsay,Inwhatcases?Firstmysingle life, to save thewholecommunityand society. It is a constantrule that all private things must give way to public; for God's glory is morepromotedandconcernedinapublicgoodthaninanyprivate;thereforeapublicgood isbetterandmoreconsiderable in itself, thananyparticularhappinessofours.Inthewholebusinessofself-denial,thegreatquestionis,whichshalltakeplace, God's glory, or the creature's profit. Thus Jonah, to save the company,saith,'Castmeintothesea.'ItwasnotonlyanactofpatienceandsubmissiontothesentenceofGodwhenhewasdiscoveredandfoundoutbylot;butitwasanactofcharity,tosavethosethatsailedwithhim.Menshouldbecontentedtobesacrificedforarealpublicgood.Thecreatures,theywillleavetheirprivatebenttopreservetheuniverse.

2.We ought to help on one another's spiritual good with the loss of ourtemporals, and to venture person and estate for the propagation of thegospel.Paul'sgloriousexcessofcharityisinsomedegreetobeimitated,Rom.9.3, who could wish himself 'to be cursed from Christ for his brethren andkinsmenintheflesh;'andMoses,Exod.32.,'Toblothisnameoutofthebookof

life,'ifGodwouldsparehispeople.Insomedegreetheyaretobeimitated;withourlosswearetopromotethespiritualgoodofothers.WehaveanhighinstanceinourLordJesusChrist:2Cor.8.9, 'ForyeknowthegraceofourLordJesusChrist, that though he was rich, yet for your sakes he became poor, that ye,throughhispoverty,mightbe rich.'Whenhewas rich, rich in thegloryof theGodhead,yethewouldcomein theformofaservant.Butalas!whobecomespoorforChristnow?Whoiswillingtogobackanydegreeofhisownpompandpleasure,thathemayadvancethepublicgood,andpromotethegloryofChrist?Publicspiritualgoodisfarmorevaluablethananytemporalgood.

3. It is a necessary act of our love to God, we may expose ourselves touncertain dangers, to hinder another's certain danger. If a man wereassaultedbythievesandruffians,topreventmurder,Iamboundtoendangermyownlife.IfImaypossiblycontributehelp,bythelawsofGodIamtohelpthewrongedparty,thoughitbetomyownhazard.ThusEsther,'IfIperish,Iperish,'whenshewentintotheking.Therewasadoublegroundofthatresolution;onewas,shepreferredthepublicgoodbeforeherownprivatelife;theothergroundwasbecausethecausewasonlyhazardous, thoughlikely.Nowthiscase is themorebinding,ifitbethelifeofapublicperson,ofaministerormagistrate.Asubjectisboundtopreservethelifeofamagistratemorethanhisown.Thehandwillputupitselftosavethehead;soministers,asRom.16.4,'Formysaketheylaid down their own necks.' He speaks of Aquila and Priscilla, they exposedthemselvestodangerofdeathtosavePaulinsometumult;andtherefore,saithhe,Idonotonlygivethemthanks,butallthechurchesofChrist.Nay,ifitbebutthelifeofaprivatefriendthatisindanger,Iamboundtoexposemyselftosomehazardforhissake:John15.13,'Greaterlovehathnomanthanthis,thatamanlay down his life for his friends.' Christ speaks of it as an act of love andfriendship.Forthoughsimplymylifeandhisbeofalikevalue,andminemaybemoredeartomyselfthanhis,yetmydutytohimandhislife,mustoversway,especiallyifthecasebebuthazardous,astorescuehimfromanassassin.

I shall conclude allwith aword of use,which is to condemn two sorts ofpersons,self-loversandself-seekers.

First,Self-lovers.Thereareseveralsortsofthem.1.Whenmen seek their own contentment above the public benefit. Theycarenothowitgoeswiththepublic,sotheirprivateinterestflourish.Thesinismoreaggravated,ifitbeintimesofpublichazard,ifmenbeneglectful.Among

the Romans, men would leave their shops and trade, and venture all for thecommon good. But when in dangerous cases men are diverted from publicservice by a zeal to private interest, this is a foolish course; like to those thatwouldlooktotheirowncabins,whenthevesselitselfisindanger.Judges5.16,those that werewanting to public duty, were blastedwith infamy and shame.'Gad,Dan,andAshur,thathadtheircountrynearthesea;andfeltnottheyoke;'andReuben, that livedon theothersideJordan,stayedathomeunworthily, totend their cattle and flocks, and were more affected with the bleating of thesheep, than with the groans and complaints of their brethren, under theoppressionofJabin.Thosethat 'didnotcomeoutforthehelpofGod,theyarecursed,' ver. 23. So they are counted of a base and degenerate spirit,who arementioned1Chron.4.22,23, 'Theydwelt amongplantsandhedges; there theydweltwiththekingforhiswork;'thesewereancientthings.Somethatcameofanobleextraction,yetbecausetheyremainedinBabylon,andwouldnotventurewiththepeopleofGod,andgoupandbuildthetemple,theyaremarkedoutasmenunworthyoftheirextraction.

2.Whenmeninthecourseoftheirlivesdoonlymindtheirownthings,andare wholly taken up in fulfilling their own wills and desires. This is thetemper ofmostmen, they are of a narrow private heart, and do not seek thewelfareofothers.Itisbothagainstnatureandgrace.Againstnature:nomanisborn forhimself, his countryhath a share inhim;his friends, and thepersonswithwhomhelives,haveashare;forbynaturemanwasmadetobehelpfultoothers.Manbynatureisasociablecreature,madeforcommerce.Ifmancouldlive of himself, he might live to himself. Now human society is built uponcommunionandcommerce.Theeyecannot say to the foot, Ihavenoneedofthee;andwecannotsayofthemeanestperson,Wehavenoneedofthee.Itisthewisdomofprovidencetocasttheframeoftheworldintomountainsandvalleys,tomakesomepoorandsomerich.Thepoorareasnecessaryformanuallabour,forcorporalandhardservices,asaretherich;thereforeitisagainstnaturewhenmenwholly live to themselves.So it isalsoagainstgrace,whichcastsus intoonemysticalbody.And theapostle,Rom.12.5,hathanotableexpression, 'Sowe,beingmany,areonebodyinChrist,andeveryonemembersoneofanother.'There isagreatselfweare to regard,and that is thesocieties towhichwedobelongandwearemembersof;andthewelfareofthisgreatbodymustweseekand promote. As in a clock, one wheel moveth another, each part gives andreceiveshelp,andonefromtheother;soshouldeveryonebeserviceable,and

put his heart, hand, and head to the common good, and be sensible of thecommon evil. As in the natural body there is no disaster happens to any onemember, but all the rest are affected therewith.The tongue criesoutwhenwetreaduponthetoe,Youhavehurtme;orifthefootbeprickedwithathorn,therestof thememberswill testify theircompassion.Thetonguecomplaineth, theeyesshedtears, theheadstudiethtorecoverit,andfindout thegrievance,andthe hands will assist. There are three ways wherein we are to be speciallyserviceable one to another: by prayers, by counsel, and by outward actions ofrelief.(1.)Wearetomindinourprayersthegoodofoneanother,andlabourforitwithGod,aswewouldseekhisfaceforourownsouls.Thisisacheapactofcharity,itcostsusnothingbutalittlebreathandexpenseofspirit,anditisanadvantagetous,aswellasbenefittothem,thatwehaveanoccasiontogotoGod.David,youknow, fasted forhis enemies,Ps.25, andAbrahamprayed forSodom;butalas!fewarenowadaystouchedwiththemiseriesofothers.Ifwebefreefromtrouble, we care not what others suffer. Now the apostle saith, Heb. 13.3,'Rememberthemthatareinbonds,asboundwiththem;andthemwhichsufferadversities,asbeingyourselvesalsointhebody.'Wethatareatliberty,mustnotforgetthemthatareinbonds,butesteemthemasourown,tillGodsetthemfree.Canstthoubeamember,andnotbeaffected?ThechildrenofGod,whentheyhavebeen in a flourishing condition themselves, have always laid toheart themiseries of others of God's children that have been in a suffering condition.Nehemiahwasafavouriteatcourt,theking'scupbearer,yetheissensibleoftheafflictionofhiscountry,chap.1.AndDaniel,agreatprinceinBabylon,yethowaffectionatelydothhepleadwithGodforSion:wearetoimpleadtheircasewithGod,thoughweareneversowell.(2.)Anotherwayisbycounsel.Thouartnot tosuffersinuponthybrother,nomorethanuponthyownsoul,foreverymanismadehisbrother'sguardianandkeeper:Heb.3.13,'Exhortoneanotherdailywhileitiscalledtoday,lestyoubehardened through the deceitfulness of sin.' Take heed not only lest youyourselves, but lest any of your body and society be hardened through thedeceitfulnessofsin.Itistrue,wehavechargeandtrustenoughofourselves,butyetGodhathlaidthisdutyuponustoo,thereforeweshouldbemuchinspiritualcounsel,thoughwespendourselves,andbespent;itisagreatpartofself-denial,that is required of us. John 4, Jesus Christ was weary, yet he treats with thewomanofSamariaaboutconversion.(3.)Thisloveistobemanifestedbysensiblenetsofcharityandrelief.Youhad

needbemuchinthis,forChristtakesnoticeofitasdonetohimself.IfChristlaylanguishinguponhisbed,weallpretendwewouldgoandvisithim.'Whatyoudo to these littleones,youdo tome,' saithChrist.He tries theyoungmanbythat, Mark 10.31, 'Go, sell all that thou hast, and give to the poor.' It is thedoctrineofself-denialtotheyoungman,asifself-denialandgivingtothepoorwere termsequivalent. Ipress it the ratherbecausemen loveacheap religion,pretendtoprayforothers,butyetstickatthosecostlyactsofcharity;cangivegoodwordsandcounsel,butwillnot relieveandclothe;butwecannotsatisfyGodwithmerewords,asyoucannotpaydebtswith thenoiseofmoney; theremustbesomerealbounty,bywhichyoushouldapproveyourhearttoGod.ItisthemainthingChristtakethnoticeofinthedayofjudgment

3.Wheninactsofcharitytoothersmenonlyregardtheirownrelationsandfriends. This is but a natural love, because relations and friends, they are butself-multiplied, and dilated, and 'If you only love them that love you, whatrewardhaveyou?'Mat. 5.46.Whowill giveyou thanks for this; for themeremotionofnature.Butitisaccordingtothepattern,whenyoucan'loveenemies,'andlovethosethatwrongyou.Christloveduswhenwewerehisenemies,andchildren ofwrath; andwhenwehadoffendedGod, he lovedus, and gave hissoulasapropitiationforoursins.Thereforeyouarenotonlytoloveyourownrelationsandallies,butenemiesmaycomeinasyourneighbour,Luke10.29.Itis a high prerogative to be a forgiver. Therefore let us not lose this crown ofhonour. Let us try which will be most weary, they in offending, or we inpardoning.

Secondly,Itreprovesself-seekers.Andhere-

1. They are guilty that seek their private benefit, though it be with thepublicloss:thatmakeapreyandmerchandiseofthecalamityofthetimes;thattroublethewater,thattheymayfishinit;thatfeathertheirownnestswithpublicspoils;setanhouseonfiretoroasttheireggs:setonfootinnovationstopromotethemselves.Menhadneed look to themselves insuchcases.Weread,Nehem.5.14, thoughby theallowanceof thekingofPersia,Nehemiahhada standingcourseofdietallowedforhimandhisfriends,yet,saithhe,'Itooknotthebreadof the governor.'We should not carve out such large portions to ourselves, intimesofdistressandcalamity.WeseeJosephhadagreattrustinEgypt,yethehadmadenoprovisionforhimself.Thereforeitisthegloryofamaninapublicplace rather to depart from his own right, than tomake amerchandise of the

times,andapreyofhisbrethren.

2.Whenmenmakemerchandisesoftheirprivatecourtesies,andaimonlyattheirownpraise;whenmeneyeselfinalltheydo,andhaveanaimonlytoadvancethemselvesintheesteemofothers,inallthepublicgoodtheydo,theseareself-seekers indeed.Theheathenpoetcouldsay, that isnoalms,whichweuseasawayoftradeandexchange,thatitwillbringnoprofittoyouatall.Stillwemust look to the pattern, Jesus Christ; when he loved us, 'He pleased nothimself,' Rom. 15.3. Therefore there should be nothing of self and privatereflectionuponourowninterestorourowncharity.

3. Persons envious, those that would have a monopoly of gifts to set offthemselves,andenvythegiftsandgracesofothers.WhereasGodwouldhaveusrejoiceineachother'sgraceandlabours.Whatistheirsbylabour,isoursbylove,byvirtueofthemysticalbody;whatevermembersdo,thegloryandgoodreboundstoall.Webeinginthebody,weshouldnotenvythem,asthefootdothnotenvytheeye,becauseitisseatedinahigherplace.Enviouspersonsarenotmembersof thebody,butwens, thatgrowmonstrousbysucking, theyseek todrawalltothemselves,thereforecannotrejoiceinthegoodofothers.

TableofContents

Introduction1.TheExtentofSelf-denial2.TheReasonsforSelf-denial3.NotesandSignsofSelf-denial4.MeansofSelf-denial5.GodtheFirstCause-DenyingSelf-dependence6.GodtheHighestLord-DenyingSelf-will7.GodtheChiefestGood-DenyingSelf-love8.GodtheLastEnd-DenyingSelf-seeking