The great duty of self-resignation to the divine will by the pious and learned John Worthington ...

SECT. I. Considerations recommending the Duty of SELF-RESIGNATION, to our most serious and diligent Practice. (Book 1)

CHAP. I. That it is the Law of our Creation both first and second. The Consideration of God as a second Creator shewed, mightily to inforce our Engagement to this Duty upon a four-fold account.

1. SElf-Resignation is the Law of our Creation; our necessary condition and property, both as we are Creatures, and as New-Creatures; as we are made and as we are renewed after God's Image. It is not a new thing introduced first by Christ, 'tis not an Institution peculiar to the times of the Gospel, so that for almost four thou∣sand years Man was not obliged to it; but

it is our unchangable property arising from our dependence upon God and relation to him. There is a Law written within us that requires this, nor can any thing free us from our Obligation hereunto. We were made by God for himself, and there∣fore must needs be under an eternal Obli∣gation to yield universal Obedience to him. This is an old Commandment which man had from the beginning, rooted in and interwo∣ven with his very Being, all the Duties en∣joined therein are Branches of the ever∣lasting Righteousness, and are of an eternal and unchangable nature.

'Tis the Character of Angels, that they do his Commandments, hearkening to the voice of his word, and that they do his will:* 1.1 And the Self-Resignation of Angels, their doing God's Will in Heaven, is the model of Mens Resignation and Obedience on Earth; for our Saviour hath taught us thus to pray, Thy will be done on earth, as it is in heaven. Angels and Men are under the same Moral Obligation of Religion, the same Law for substance concerns both. Love is the sum of the whole Law, and Angels are to love God with all their might, as well as Men, and one Angel is to love another as himself.

Religion obligeth every rational and un∣derstanding Creature, and the Quintessence of Religion is Resignation; and therefore it is impossible this could ever have not been, or should ever for the future cease to be our Duty. Omnia sunt in manu Coeli, excepto timore Coeli, was an antient Maxim of the Hebrew Doctors, implying that God himself cannot absolve and free men from the religious fear and observance of himself, and a most obedient regard to his holy Will.

What the Apostle saith of Love, that it is an old and yet a new Commandment, is true also of this high and holy Commandment of Self-Resignation. It is a new Command∣ment; not as if it were first brought in by Christ, as was said, for men were never free to will their own wills, to walk in the ways of their own hearts; but it is new, as the Commandment of Love is new, in that it was enlivened and inforced anew by Christ, had its power and virtue renewed and increased, and the engagement to it heightned both by the Doctrin and Example of our Saviour: Both tending to the ad∣vancement of Self-Resignation in a way be∣yond any Doctrin or Example of Life that ever appeared before or since in the world. And therefore it is also the Law of the new Creation, and by virtue thereof its Obli∣gation

is now doubled. The Considera∣tion of God as our second Creator migh∣tily inforceth our engagement to this Duty. For,

• 1. The relation of the New-Creature is more noble and honourable.* 1.2 In the second Creation the Image of God is repaired in the soul, and man that was a disfigured and disordered thing, by reason of his A∣postasie and fall from God, is restored now to that better and more excellent state. As he is a New-Creature, he partakes of the Spirit, and is heavenly and spiritual: Which is far more than having a natural Being, by which (as the Apostle speaks) he is of the earth earthy.* 1.3
• 2. It is also a sweeter relation; there is a most dear Love, to be admired rather than to be express'd, manifested herein. 1 John iii. I. Behold what manner of love the Father hath bestowed upon us, that we should be called the Sons of God.* 1.4 Abba Fa∣ther comes more freely from the lips and heart of the New-Creature. Such may draw near to God with a filial freedom, and humble boldness.
• 3. Besides it is a more advantageous re∣lation:* 1.5 For if children (saith the Apostle) then heirs, heirs of God and joint-heirs with Christ. And the Inheritance they are heirs

• to, is uncorruptible and undefiled, reserved in the heavens for them; such as eye hath not seen, nor ear heard, and the glory and advantages of which no heart can conceive. Of which according to the abundant grace of the God and Father of our Lord Iesus Christ, they are begotten again unto a lively hope, by the resurrection of Iesus Christ from the dead.* 1.6
• 4. This new Creation impowers, capaci∣tates and enables us for this Duty. These things might be largely insisted upon; but thus much is briefly intimated, that the Obligation to Self-Resignation may appear more from the notion of a New-Creature, than from that of a Creature. And to this purpose is that of the Apostle, Eph. ii. 10. We are his workmanship created in Christ Iesus unto good works, created unto intire obedience to the Will of God, the Foun∣dation and also the Sum and Abridgment whereof is Self-Resignation.

CHAP. II. That Self-Resignation is that which doth emi∣nently difference a good man from the De∣vil and the wicked: And that mere exter∣nal Performances do not distinguish between the one and the other.

II. SElf-Resignation is that which doth eminently difference a good man from the Devil and the wicked. The An∣gels that would not continue in Resignation, that would have another will of their own, that rended their wills from the will of God, they are the evil and miserable An∣gels; and still they are impetuously acted by a boisterous Self-Will, and are impatient of having it checked. * 1.7Belial is the De∣vils name, and that word signifies without Yoke; and the Children of Belial are for a boundless lawless liberty,* 1.8 they set themselves against the Lord and his Christ, saying, Let us break their bands insunder and cast away their cords from us. They altogether break the yoke and burst the bonds,* 1.9 are impatient of restraint.

Wicked men in whose hearts the Apo∣state Spirit worketh, are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

the children of disobedience:* 1.10 they are not for intire subjection to the Divine Will, though wise, good, sure and perfect; but addicted to their own will, which is chil∣dish, vain, perverse and boisterous; and all for gratifying their * 1.11many foolish and hurtful desires and longings. They are all for walking after the imagination and stub∣bornness of their own hearts (a phrase often used in the Prophesie of Ieremiah) and for † 1.12 fulfilling the wills of the flesh and of the mind. Whereas the children of God are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, children of obedience, 1 Pet. i. 14. not conformed to their former lusts, but to the will of God, as it was said of David, Acts xiii. 22,36.

And here it is fit to advertise and admo∣nish Christians, that it is a piece of Mystery-Wickedness, a policy of Satan in all ages, to set up and magnifie some pieces of Out∣ward Religion, and put such a value upon them, as from them to denominate men Good and Religious: and so men are re∣puted Saints and the Children of God by such and such Opinions and Notions, such Expressions, such Observances, such things as may be performed by very bad men. So that on these different Forms are foun∣ded different Parties and Sects, and each magnifies its own mode; and thereupon

men are tempted and invited to associate and link themselves with one or other, be∣cause hereby they shall be reputed Reli∣gious, and apologized for by those of that rank and way, and all others shall be un∣sainted and decried. But in the mean while the main thing is little minded, that which doth intrinsecally and eminently difference the good from the wicked, and that is Self-Resignation; that which our Saviour makes the essential Character of a true Christian, Self-Denial.

Now this Doctrin of denying and resign∣ing our selves, the Doctrin of the inward Cross, of being dead to self-desires and self-interest is very unacceptable and grievous to the Pharisaical and formal Christians; they would fain live to themselves, please themselves, being lovers of their own selves, covetous, proud, incontinent, fierce, heady, high-minded, lovers of pleasures more than lovers of God; as the Apostle speaks of some, who hereby denied the Power of Godliness, whereof yet they had a Form.

Now it is a good service done to Reli∣gion to endeavour both by Life and Do∣ctrin, to rescue it from these abuses, from being thought to consist in such outward shews, and to place the Kingdom of God where it should be. It is for the interest

of the pure and undefiled Religion, and for the advancement of real Holiness, to lessen the credit of such appearances, viz. such an habit, tone, form of words, mere Outward performances: to lessen the repute of any sort of Mock-Holiness, a mere outward Pro∣fession and Observance of only the exter∣nals of Religion, be they such as are com∣manded and appointed by God, or be they mere arbitrary and voluntary tasks, which have a shew of Wisdom and Holiness, but indeed are a Holiness or their own framing, and a self-chosen Righteousness.

But yet, this is not spoken to lessen the repute of what is external, with a design to make men regardless thereof, but only to awaken them from resting in these exter∣nals, to the minding of a greater strictness and holiness, a righteousness which exceeds the righteousness of the Scribes and Pharisees; who were men that were very observant of a many of the Outward parts of Reli∣gion, and were strict as to several things that did not cross and prejudice their car∣nal interests; but yet notoriously loose as to what was most strictly and mainly requi∣red by God. And therefore our Saviour in the sixth of Matthew, required his Dis∣ciples to beware of strengthning that Ba∣bel, that false imaginary Holiness of the

Pharisees, who by their specious appear∣ances of Austerity and the like, grew into a great reputation among the people, as if there were much of Religion in them.

Among the Externals of Religion, some are of God's own requiring, and suitable to our state and condition here; as, Praying, reading, preaching, hearing the word, discoursing of it, &c. now as for these (not to men∣tion such as men do voluntarily impose up∣on themselves) we are not to value men as religious by any thing in the use of them, which is common to the regenerate and unregenerate, and may be performed and attained to by the Hypocrite or formal Chri∣stian, who may make a fair shew in the flesh and outward part of Religion, and yet be unacquainted with the spirit and power of it.

It is the doing these things from a resigned heart, so to pray as in praying to have an humble submission to the Will of God, so to read, so to preach, so to hear, as to be willing to be formed into all that truth, the good and acceptable will of God, this is all in all; this is that which doth distinguish the formal and the real Christian. Others can perform all that is outward in Religion, and in such a way as to have the praise of men, but to de∣ny our selves, to resign our wills entirely to the Divine Will, this is proper and peculiar to the inward and sincere Christian.

CHAP. III. That Self-Resignation is the most acceptable way of glorifying God, and that he is ho∣noured by no performances separated from this.

III. SElf-Resignation and a Conformity to the Divine Will is the most excel∣lent, the truest and most acceptable way of glorifying God, and doing honour to him. The greatest honour and respect we can ex∣press to an excellent and worthy person is to endeavour to be as like him as may be, to imitate him in whatsoever accomplish∣ment commends and represents him justly exemplary.

And the most excellent way of honour∣ing God is to endeavour to be transformed into his likeness, to have our will the same with his, to will as he wills.

Indeed the mere outward Christian thinks that he doth God great honour and service, when he gives him the fruit of his lips in goodly expressions and specious Praises; when he gives him the fruit of a bodily Worship in multiplying external devotions and religious observances: here∣by

he thinks he doth highly please God, and oblige him to him, as if God were such an one as himself, and were apt to be taken with such words and shews, and did seek and passionately thirst after such praises and respects.

But thus to judge of God and deal with him, is really to dishonour him, as much as thou pretendest by this means to honour him: it is plainly called in Scripture a flat∣tering God, Psal. lxxviii. 36. They remembred God their Rock, and the high God their Re∣deemer, nevertheless they did flatter him with their mouth, and they lied unto him with their tongues.* 1.13 It was a good Maxim of the Py∣thagoreans, Thou shalt then in the most excel∣lent and becoming way glorifie and honour God, when in thy mind, thine inward man, thou art like to God: When thou art affect∣ed as God is affected, when thou willest as he wills, art willing to have that destroyed in thee which is contrary to the Divine Na∣ture.

That which the Chaldee Paraphrast doth gloss on those words in Psal. l. ult. whoso of∣fereth praise glorifieth me, is very pertinent, viz. whoso subdues and destroys 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the principle of inordinate affection in him, it shall be accounted to him as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a sacrifice of praise. The mortifying of earth∣ly

members, the slaying undue desires, cor∣rupt interests, and uncurbed affections is more, infinitely more, pleasing than all those costly and pompous Services under the Law; than the utmost that the Lip-service and Tongue-devotion can make shew of.

That great bulk of Rites and Ceremo∣nies, those burthensome Services under the Law, those multitudes of Sacrifices of Bulls, Goats, Lambs, &c. they did not, they could not avail, were but mean in∣considerable things and vain cost, with∣out the inward Sacrifice of an heart sweet∣ly, sincerely, kindly and ingenuously af∣fected towards God. This, this heart, such a temper of Spirit did * 1.14 please the Lord, better than a bullock that hath horns and hoofs. * 1.15 Behold to obey is better than Sacrifice, and to hearken than the fat of Rams, the best of the Sacrifice.

Will the Lord be pleased with thousands of Rams, and ten thousands of rivers of oyl? with multitudes of outward Services and bodily Austerities, with long Fastings or Prayings, or Prophesyings in his Name, with large Discourses, glorious Expressi∣ons, vehement Disputings, or the like? these he shall have, any thing shall be gi∣ven rather than the Sin of the Soul, the

corrupt will should be destroyed. But it is the walking with God in Humility and Resignation,* 1.16 which is that good thing which God hath shewed thee, O man, and which the Lord thy God requireth of thee.

* 1.17The Sacrifice of the wicked, those whose wills are opposite to the Will of God, is an abomination unto the Lord.

And now under the Gospel-state, where∣in those Legal and Carnal Ordinances are ceased, our more seemingly Spiritual Ex∣ercises of Religion, our Prayings, our Fastings, our saying Lord, Lord, and na∣ming the name of Christ, and great Profes∣sion of Christianity, and all other religi∣ous outward observances are but fruitless empty things, of no account with God, utterly unavailable, except there be at the bottom of all a Resigned heart.

As St. Iames saith, If any man seemeth to be religious and bridleth not his tongue, so is it most true, If any man seemeth to be religious and bridleth not his Will, which is more hard, that mans Religion is vain.

CHAP. IV. That Self-Resignation is the way to light even in the greatest difficulties and perplexities: whether they be in reference to our duty, or in reference to our condition and state.

IV. FOurthly, Self-Resignation is the way to light, and that in the greatest difficulties and darkest perplexi∣ties. There is a kind of Divine Oracle within the Self-resigning Soul which speaks clearly and plainly, not darkly and ambi∣guously, as that Oracle in Greece. There is a Spiritual Priesthood which hath the Vrium and Thummim (not upon the breast as Aaron had, but) within the breast: Light and Integrity go together.* 1.18 The se∣cret of the Lord is with them fear him, and he will shew them his Covenant: or, as it is better in the Margent, and his Cove∣nant to make them know it. That is, it is part of God's gracious Covenant, not to conceal from them, but to make them know his Will. That which concerns them to know and practise God will not hide from the sincerely obedient.

God makes such to know Wisdom in the hidden part,* 1.19 or in the hidden man of the heart, to use St. Peter's phrase.

That may safely be understood, and is most true of the Self-resigning Soul, which the Son of Syrach doth affirm, Chap. 37. 13. Let the counsel of thine own heart stand, for there is no man more faithfull unto thee then it: for a mans mind is sometime wont to tell him more than seven watchmen that sit above in an high tower.

But to speak more particularly. Where this inward Principle of Self-Resignation is, there are the fewest doubts and perplexi∣ties; or in case of such doubts, there are the speediest and surest resolutions.

Now the Doubts and Sollicitudes, that perplex and disquiet Christians, may be chiefly ranked under these two heads: They are either about their Duty, or about their State.

And in both, Self-Resignation is the way to Light, and affords the greatest advanta∣ges of knowing aright.

1. Be the doubts and perplexities about our Duty, what we are to do: The Self-re∣signing Soul is in the best disposition to give a right judgement in this case, is the best prepared to receive Divine Light, and the guidance of God's Counsel.

1. This Soul is best prepared to receive Di∣vine Light. Such a Soul is wholly made for Obedience and quiet Submission to the Will of God: it is brought up at the feet of Christ, sits there (with Mary) in the posture and Spirit, and all the becoming qualities of a willing and obedient Disci∣ple; and the Teacher of Souls will not neglect to shew unto such the path of life. God will write his Law in the humble and obedient heart; the Laws and Rules of Life and Obedience shall be written with∣in it by the Spirit of the Living God. Those Eternal Characters of Goodness and Righteousness which are in the mind of God are copied out and transcribed in the Soul of a Resigned Christian. We have the mind of Christ, saith the Apostle, 1 Cor. 2. ult. The meek shall he guide in judgment, the meek shall he teach his way, Psal. 25. 9. And those Letters are not dead Letters, like those written with Ink on Paper; but they are living Characters, as they are in God, and writ on living tables.* 1.20 They are the Law of the Spirit of Life, an inward living Principle in such Souls.

Again, the Self-resigning Soul is still and silent before the Lord: Lusts and corrupt Interests are here quelled and silenced, which make a continuall noise and cla∣mour

in the unregenerate, and unresigned by their importunate Sollicitations, and fill them with din and tumult; and therefore such a Soul is better prepared to hear God coming to it in the still small voice, as once he did to Elias, 1 Kings 19.

Those soft and gentle Whispers of the Spirit, Venae Divini murmuris, as Prudenti∣us calls them, those inward manifestations of himself are best discerned and attended to in this solemn silence. When the Wind is high, and beats upon the windows and doors of the house, it is hard to hear what is said within. All tumultuous and boiste∣rous passions must be calmed, and the Soul be in a state of due stillness and tranquili∣ty to hear what God speaks to it. And when this is the language of our hearts, (as it was of Samuel) Speak Lord, for thy ser∣vant heareth, then it is that we hear a voice behind us saying, this is the way, walk in it. And thus shall the path of the righteous be as the shining light, that shineth more and more unto the perfect day, Prov. 4. 18.

2, The Self-resigning Soul is in the best disposition to give a right judgment, and to discern the Will of God. When men are un∣resigned, unwilling to be wholly God's, and have some design and interest to serve con∣trary to the design of Christ, and Righte∣ousness,

and are passionately and eagerly carried out to it, it is no wonder if they erre in their hearts, and know not the way of God, the way wherein he hath declared he will have them to walk: For they are easily brought to fancy that to be right which they strongly will, and to judge things to be thus from their impetuous wil∣ling them to be thus. And it is just with God to give them up to an injudicious and undiscerning mind, so that things appear to them, not as they are, but as they would have them to appear; not according to their own inward form and nature, but ac∣cording to the lusts of their own heart. Lusts and Passions cast such a mist before our minds, that we cannot see our way, nor well discern between good and evil.

It is easie to observe, that the same men when they are free from Temptations, and from under the power of Passions, clearly see many things to be evil, and condemn them, which at other times they will not be convinc'd are so, but pronounce the quite contrary concerning them. There∣fore the Self-resigning Christian, having that subdued in him that would tempt him to judge amiss, is in the ready way to the clearest discerning the Will of God. What is said of Christ is, according to his mea∣sure,

true of a faithfull Christian,* 1.21 he is of a quick understanding in the fear of the Lord; of a quick scent or smell, as the Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth import, of a more sagacious spirit; he hath a more exact 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.22 his senses are spi∣ritually exercised to discern both good and evil.

Such as are not conformed to this world, but transformed by the renewing of their minds, shall prove and discern what is that good, acceptable and perfect Will of God, Rom. xii. 2.

Unpurified reason and understanding is far from being a sure and safe guide and di∣rector about the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, what ought to be done; for it looks at what is profitable ra∣ther than at what is honest. Though it may be quick enough to discern in matters meerely speculative and notional, yet it is ve∣ry apt to miscarry in Morals and matters of Practice.* 1.23 But a good understanding have all they that do his Commandments; a better light shines into holy and purged hearts, and in this light they see light, and the day-star is risen in their hearts.

This is the Priviledge of the Self-resign∣ing Soul, that knows no Will of its own di∣vided from the Will of God, and would not will any thing, but what he doth will;* 1.24 such a Soul shall understand the fear of the

Lord, and hath great and frequent occasi∣ons of saying with David,* 1.25 I will bless the Lord who hath given me counsel.

2. Be the doubts about our Condition and State, what it is to God-ward, and in refe∣rence to Eternity: as S. Iames speaks,* 1.26 Whence come Wars and fightings? I may adde, Whence come those fears, anxieties and un∣certainties, that are to be observed in ma∣ny about the state of their Souls, those fears that have torment in them, come they not from hence, even from the lusts that war in their members? One lust often wars a∣gainst another, scelera dissident; but all war against the Soul.

Are not most of those tormenting fears and troubles in Christians to be resolved into the want of an entire Self-Resignation as the proper and true ground? Men will not come off throughly to this, they would be indulged in some thing or other, and yet would be at peace and rest; they would be cured of their distemper, and yet are un∣willing to have the root of it taken away. Consider therefore, is there not something of Self-will that works and is too power∣full within thee? Wouldest thou not be unresigned, and please thy self in this or that thing? dost thou not say with Naaman the Syrian, the Lord pardon thy servant in this

thing? and as Lot in another case, is it not a little one? If this be so, God, who seeth the heart, seeth all this, and he will not be mocked, nor be bribed to give thee peace in thy making a great shew of be∣ing subdued and resigned in other things.

But if by the power of God's Grace our Wills be intirely subjected to the Di∣vine Will, we cannot have the least rea∣son upon any account whatsoever to tor∣ment our selves with anxious thoughtful∣ness about our state; we may be sure that the outward Hell shall not be our porti∣on if we are delivered from the Hell with∣in; and that we cannot miss of the Hea∣ven above, while we have a Heaven within us, and are put into a fit disposition for it by a free Resignation to the Will of God. They to whom the doing God's Will is connaturall, and their meat and drink have eternal life, as in the Epistles of St. Iohn the phrase is more than once; they in a lower degree live the life of Souls in Glory, are affected as they are, and have the disposition and temper of Heaven.

Indeed it is as impossible for Souls, whose sincere care it is to purifie them∣selves as God is pure, and onely to will as he wills, to be in Hell, as it is for im∣pure, self-willed and disobedient Souls to

be in Heaven: 'Tis as impossible for Love, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, Temperance, and the like fruits of the Spirit, to be in Hell, as it is for Vncleanness, Lasciviousness, Hatred, Strife, Wrath, Envyings, Cruelty, Vnrighte∣ousness, and the like works of the Flesh, to grow in Heaven. That Soul cannot be miserable, and is uncapable of the Hellish state which is intirely resigned; for such a Soul dwelleth in love,* 1.27 and therefore in God, and God in him: Nor can the infinitely good God abandon and cast off any Soul that cleaveth to him with full purpose of heart, and preferreth his Will above her chief Joy. Thirstings and holy breath∣ings after the enjoyment of God, God∣like dispositions, and a frame of heart a∣greeable to the heart of God, cannot fail to be united to him their Original.

CHAP. V. That Self-Resignation is the way to rest and peace: That those that have attained there∣unto find satisfaction and pleasure both in doing, and suffering, the Will of God: That it procures outward as well as inward peace; and that Self-willedness is that which puts the World into Confusion.

V. SElf-Resignation is the way to true Peace, Rest and Ioy; Ioy unspeak∣able, as St. Peter calls it; Peace which pas∣seth all understanding, as St. Paul. By the way observe, that neither words nor thoughts can reach Spiritual Excellencies, this is their sole priviledge that they can never be over-valued, over-praised. Other things we may easily speak too highly of, but we can never invent too magnificent expressions concerning these; we cannot raise mens expectations too high concern∣ing them; they will ever prove better then they are reported to be. It will be said by the Soul that comes to know these things by experience, as it was by the Queen of Sheba, Behold half was not told me.

This Self-Resignation, I say, it is the way to an holy rest, to the Sabbatum cordis, the Sabbath of the heart, as St. Austin calls it. If thou wilt enjoy the true rest, and keep the inward Sabbath, thou must not do thine own ways, nor speak thine own words, nor find thine own pleasure; to borrow those words in Isaiah lviij. Thou must cease from thine own works; as the phrase is Hebr. iv. 10. All desire rest, peace, and pleasure, but no where shall we find it, but in yielding our selves to God; and that it is to be found in this way, our Saviour hath told his Disci∣ples, Mat. xi. 29. Take my yoke upon you and learn of me, and ye shall find rest to your Souls.

In taking Christ's Yoke upon us, in bear∣ing his burden, in a sincere, free and entire obedience to his Laws, in learning of him who was meek and lowly in heart a plia∣ble and obedient frame and temper of spi∣rit, we shall undoubtedly find the sweetest ease and tranquility of mind.

As the Soul groweth in Resignation, it re∣turns more to its rest, it comes to be more as it would be by being more restored to∣wards its original constitution, its first state. Man was made after God's Image, and while his Will was the same with the Divine Will, he dwelt in peace and joy:

But when he would needs have a Will of his own divided from the Will of God, in falling from Resignation, he fell also from peace and rest, into trouble, fears, shame and confusion.

The Resigned Soul enjoys Religion in all the Sweetnesses and Priviledges of it, it is prepard to taste and see how good the Lord is; and the more a man is conformed to the Will of God, and grows in Obedience, the more he enjoys the peaceable fruits of Righteousness. To him that overcometh (that overcometh his own Will, those Lusts that war against his Soul) shall be given the hid∣den manna,* 1.28 the white stone with a new name in it, known by him onely that receiveth it; and a stranger intermeddleth not with his joy.* 1.29 Such an one hath meat which the world knows not of, and is fed with the food of Angels.

Those which have the Holy Spirit for their Guide, shall undoubtedly have him for their Comforter. The work of righteousness shall be peace, and the effect of righteousness quietness and assurance for ever, If. xxxij. 17.

A man can have no peace that lodgeth and cherisheth his deadly Enemy in his bo∣som; it cannot be well with him in whom Selfness, the morbifick Matter, and root of all Distempers, abounds. Self-desires and

Lusts are the diseases of the Soul, they are the corrupt humours that disturb the in∣ward man; and till these be purged out there can be no health, no soundness, no joy, no rest. Inordinate Self-love breeds perpetual tumults and disorders in our breasts; for having many appetites to be satisfied, so long as any of them are crost or not fully pleased, (as they can never be) they must necessarily be very troublesome; but a sweet Calm and composure of Soul enters in with Self-Resignation; and it must needs so do, as it removes the cause of trouble and disquiet.

There is indeed pain in the first tearing off our Wills from those things they clea∣ved and stuck fast to: As it is said of the Milch-kine that drew the Ark, their Calves being shut up, they went lowing all the way that they went to Beth-shemesh, so it is with Souls in their passage to Resignation, they then parting with what was dear to them, fondly beloved, and eagerly pursued by them, with that which was their life and nature. But they are no sooner arri∣ved at this state, but the bitterness of death is past, the bitterness of the death of the Old corrupt man, the hour of travel is over, and they remember no more the an∣guish, for joy that the New man created

after the Image of God is born within them. They have now broken through the difficulties in the way, are got out of the Wilderness over Iordan, and their feet are on the holy Land, the Land of righteous∣ness and rest. The ways of Religion are not, as before, grievous, but paths of peace and pleasantness, flowry and sweet, rosie and soft ways.

Religion is now become their temper, constitution and life, and sin is grievous, strange, and hard to them. 'Tis not so troublesome to them to be patient as to be passionate, to forgive as to revenge; Hu∣mility is more easie to them than Pride, So∣briety than Intemperance, Chastity and Purity are more sweet than Lust and Sen∣suality; and the like may be said of the other Graces and Vertues. It is no longer well with them than while they are true to Resignation; when at any time they fail here they are sensible they take great hurt, they find themselves immediately ill at ease. To the Self-resigning Soul Christ's Com∣mandments are so far from being grievous, that the inward voice of such a Soul is, I delight to do thy Will, O my God; the Di∣vine Will is its just satisfaction, its full con∣tent, joy and pleasure.

And as the jugum legis, the yoke of Christ's Law, so the jugum crucis, the yoke of his Cross, is not grievous to the Self-re∣signed. He saith, with his Saviour, the Cup which my Father giveth me to drink shall I not drink it? Let God feed him with bitter∣ness and wormwood, yet his meditation of him is sweet: his spirit is not imbittered a∣gainst the Divine Providence, he is still and silent before the Lord: He possesseth his Soul with patience, and often also with joyfulness.

It is sweet and pleasant to a Christian to find himself willing to be without that which he desired, and to suffer that which he was most averse to, and goes most a∣gainst the hair, when after his requests made known to God by Prayer and Sup∣plication, and making known his troubles and difficulties to others with desire of their help, and other due means used, it appears to be the Will of God that he should have such trialls, and continue in such circumstances. How sweet is such a temper of Patience to the Soul! 'tis far sweeter than the obtaining and enjoying of that we desire.

But as for the Unresigned, his impati∣ence and Self-willedness makes his Cup more bitter, and his Cross whatever it is, far

heavier than it is in it self. To such an one even the Grashopper is a burden, and a light affliction intolerable. He is sick for this or that, as Ahab was for Naboth's Vineyard, and will not be satisfied without it; he is sowred with discontent, and his spirit is embittered against Providence. He would be carried through the world in a Sedan, nor is he able to bear being jogged or disturbed in the way; so distempered, crazy and rotten is he.

I may in the close of this adde, that Self-Resignation is the way to peace among men, and that it is stiff Self-willedness which puts the world into Confusions, and makes it so uncomfortable, so unhabitable a place. Men that are passionately carried out to please themselves, are neither themselves at rest, nor will they suffer others so to be. These create differences, heighten animosi∣ties,* 1.30 blow the coals of strife, are ready to set on fire the course of nature, or the wheel of affairs; and from the abounding of such comes complaining and crying in our Streets. From this Self-will it is that we cannot sit down quietly under our own Vine, and our own Fig-tree: and from hence it is that the World is become a great Akeldama, a Field of Bloud, and a Vale of Tears.

Those that despise Government, and speak evil of Dignities are such as are pre∣sumptuous and self-willed, 2 Pet. 2. 10.

They that make the times perillous are such as in the first place are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lovers of their own selves, 2 Tim. 3. 1.

CHAP. VI. That Self-Resignation is the way to true Liber∣ty and Freedom of Spirit; and the contra∣ry to perfect Slavery and Thraldome.

VI. SElf-Resignation is the way to true li∣berty and freedom of spirit; which confirms the former. That which some call freedom and liberty, namely, to walk in the ways of their own heart, and in the sight of their eyes, is in truth straitness, bondage, and perfect slavery. The Apostle Peter saith, that of whom a man is overcome, of the same is he brought in bondage. But he that lives to the pleasing his own will is over∣come of Pride, Envy, Covetousness, unru∣ly Passions, fleshly or spiritual Lusts, and therefore is in bondage to them. Wicked men are described as serving divers lusts and pleasures;* 1.31 not one, but many Lords, and these such as to be under the power of

whom is a most ignominious and shamefull bondage. But if the Son make us free we shall be free indeed, free with a true and ex∣cellent freedom. Now he makes men free by delivering them from their Self-will: By bringing them to will as his Father and he willeth: By uniting their wills with those things that are intrinsecally, immutably and indispensably holy; things which are in their own nature good: By enabling them to act conformably to the Idea of everlast∣ing and unchangable righteousness and goodness. But those that would have no∣thing unchangably good or evil to them, that would live as they list in giving indul∣gence to the flesh, and fulfilling it in the lusts thereof, they affect such a kind of freedom as God himself hath not; and therefore that which is utterly unworthy of so excellent a name, and is indeed the vilest and most intolerable slavery.

The Commands of Sin are most tyranni∣cal and unreasonable; never was poor Isra∣elite so abused by Egyptian Task-masters, as the Soul of man is by sensual Lusts; they command impetuously and cruelly, and one or other of them is continually putting upon such offices and employments as are no less contrary to freedom than to the ex∣cellency and dignity of our nature. To

be acted by hot and eager Ambition, or greedy and unsatiable Covetousness, or a vehement thirst after bodily Pleasures, what a miserable bondage and servitude must it needs be to the free and heaven-born Spi∣rit of man.

But there is no such liberty as to be free to good, and enlarged to spiritual Obedi∣ence. He that is so hath an Empire within him, he is in his own power, he hath victo∣ry over the world, both the good and e∣vil things of it: His mind is unhampered, disintangled and set loose, and it is Lord over those whom it before obeyed. Solo∣mon expresseth the excellency of the free∣dom this man enjoyeth in these words, He that ruleth his own spirit (or passions) is bet∣ter than he who taketh a City, Prov. xvi. 32. * 1.32 There is no victory more glorious than that whereby we become Conquerours over inordi∣nate affections, saith St. Cyprian.

Nor is there any Victory so glorious.

To do good with a free and willing spi∣rit, with readiness of mind and without reluctance is the most glorious of liberties; and this is the happy consequent of Self-Resignation.

For the farther clearing of this grand Truth, know that God is not cruel or o∣ver-severe in his restraint of our Wills.

He doth not like Rehoboam and wicked Rulers affect to lay any unmerciful bur∣dens and loads on men: Nor doth he, as one ambitious to shew his Superiority and absolute Soveraignty over us, give out his Laws and Commands meerly for his own will and pleasure. But be we possest with this important Truth, That the business of Religion is wholly for the good of man; there∣in God seeks not any advantage that may accrue to himself, for he is Self-happy, All-sufficient, and an infinitely perfect Being. He is not worshipt with mens hands as though he needed any thing, Acts xvii. 25. Our good∣ness extendeth not unto him, Psalm xvi. 2. If thou be righteous what givest thou him, or what receiveth he at thine hands? Job xxxv. 7. In all his injunctions he seeks the good, the well-being, the spiritual interest of his Creatures.

We cannot hurt God by our Self-willed∣ness and Disobedience, but we shall there∣by most certainly wrong our selves, destroy our own Souls; and knowing that this pleasing our own will is no better than sweet poison, the Lover of our Souls warns us of the danger of so doing.

In short thus: God most Holy and Wise, our Creator and Lord, as he is worthy and most fit to give us a Law and Rule to walk

by, so is that he hath given us most holy, just and good. He doth not command us any thing, nor is there any thing in that Law written in mens hearts, and more fully de∣clared in the Holy Scripture, but it is ab∣solutely better for us to be obliged to the observance of it than otherwise; nor hath he forbidden us any thing but it is absolute∣ly better for us that it should not be allowed us than that it should be; (as would be easie to demonstrate by enumerating the particu∣lar Commands and Prohibitions declared in the Gospel) and therefore it cannot be doubted but that the truest Liberty consists in the Resignation of our Wills to the Di∣vine Will.

This excellent and weighty Truth is most clearly discerned by the Self-resigning Soul; for he never feels himself so free, or so much master of himself, and in his own power, as when he is engaged in God's Ser∣vice. But the Natural (that is the Sensu∣al) man cannot receive this Doctrin, and it is foolishness to him. He looks upon the Laws of his Creator and Redeemer as too nice and severe, and the entire observance of them as unnecessary and troublesome strictness, as if the Wisdom of God did not better know the just bounds and mea∣sures, where man was to be restrained, and

where he might be indulged than he doth: As if God did not best know what belongs to humane nature, and the ordering and regulating mens affections and actions: As if there were envy in the infinitely good God, ill will and an evil eye towards us in denying us any thing that is for our good. But to suppose this, to have such an inward thought is blasphemy in an high degree.

It becomes us therefore to have our minds deeply affected with this Truth, That it cannot be Liberty to be loose from God; the substance of all he commands us being in its own nature unchangably good, and all his Laws being such as it is most fit for us to be governed by: That both his Commands and Restraints proceed from his tender love, and care of us.

Though Souls as yet unskilful and unex∣perienced in Religion do not understand thus much at first, but are apt to think that God might have dealt less severely with them than he hath done, yet they come to be of another mind when they are once grown up to good maturity in Christ; then they evidently see that all God commands or forbids was out of the most tender Good∣ness: And therefore what at first was grie∣vous to them becomes their choice; nor do they wish to be indulged in this or that

which is forbidden; nor that they might be free from this or that which is com∣manded. They esteem (with David) all God's precepts concerning all things to be right: They do not think the way too strait or narrow that leads to life, nor wish it broader than it is: They do not wish the yoke and burden of Christ to be more ea∣sie or lighter then it is; all they wish is, that they were more strong to bear it, to obey more chearfully and constantly. They choose the Way of God's Precepts, they choose it as that which best tends in it self to their happiness and wellfare. That which grieveth them is, that they are not so strong in Obedience as they should be, and pray for Grace to enable them to obey better; but they seek not an indulgence or relaxation. They know for certain that the onely way to have their wills, is to give and resign them to God: And that it is for their own advantage not God's, that he calls for their hearts; and that he re∣quires them for this end, that he may fill them with true peace, rest, and Heaven. That he commands them to quit and for∣sake their false selves, that they may en∣joy their best and true selves; that he forbids them to gratifie that which the world accounts Self-love, because

it is indeed no other than Self-hatred.

The great foundation of mens back∣wardness to receive this Doctrin, is their mistake of that which they call themselves, their generally valuing themselves by their Body, and their reference to this present world; by which means they are chiefly carried out in their affections towards the things thereof, to the pleasing the Body, and satisfying its appetites though never so unreasonable and prejudicial to their Souls wellfare. The vulgar opinion is, that the Body is the Man, and consequently to love the Body is for a man to love himself, and to make provision for the flesh to fulfill the lusts thereof, is to make provision for himself.

But the Ancient and wisest Philosophers, as also the Primitive Greek Fathers especi∣ally, and great Lights of the Church, would not so much as allow the Body to be one half or part of the Man: But this was their sense, Animus cujusque is est quisque, Every mans Soul is he; and, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The man is not that part which is seen: and the Holy Scripture puts 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Soul for the person very frequently. Man is a Creature that can think, reason and under∣stand; and that which doth this is the Soul onely, and therefore this is the true Man. To do acts proper to a Man is above the

power of Body or matter; and therefore the Body is called by those low names of an house and tabernacle wherein the Soul dwel∣leth, both in the holy Scripture and the Writings of Philosophers.

Upon this account God (though he al∣lows us to provide for the necessities and due conveniences of the Body) forbids us to love our Bodies better than our Souls, or equally with them; and permits us not to satisfie the cravings of our bodily appetites to the hurt and dammage of our Souls. And all the declarations of his will con∣cerning us are for the great end of resto∣ring to the Soul its dominion over the Bo∣dy and sensual part, and maintaining its dig∣nity and superiority.

And when it is able so to do by cleaving to God, and willing as he wills, its slavery ceaseth, and it hath recovered true ampli∣tude, largeness and liberty. I will walk at liberty, (saith the Psalmist) for I seek thy precepts, Psal. cxix. 95. Adam affecting to be loose from the will of God, thought to have gained more liberty, but he was sad∣ly mistaken; for he hereby became a poor contracted and straitned thing. David would once be free to gratifie the unwar∣rantable desires of his heart; but by this licentious and false freedom he lost the

true, he miserably sunk himself into a poor narrow and slavish spirit: And there∣fore he prays that God would renew a right spirit within him; and that he would esta∣blish him with a free spirit, Psal. lj. 10, 12.

CHAP. VII. That Self-Resignation is the Sum of the Gos∣pel-Commands: that all the Ordinances of the Gospel, and even Faith it self, are in or∣der to this.

VII. SElf-Resignation is the Sum of the Gospel-Commands, the totum ho∣minis, the whole Concernment of a Chri∣stian. If there be any other Command∣ment, (as the Apostle saith of Love) it is briefly comprehended in this, Thou shalt resign thy self, thou shalt deny thine own will, and surrender it up to the Divine Will. This is the great Lesson in the School of Christ: He (saith our Saviour) that will be my Dis∣ciple must deny himself, and take up his cross and follow me.

As Plato would have it written upon his School-door,* 1.33 Let none enter that is unskilled in Geometry; so this is the most proper Motto for the School of Christ, Let none

enter in here that is not resolved on Resignati∣on. Lord, what wouldest thou have me to do? (as it was St. Paul's first saying to Christ) is the first Lesson to be minded by all his Disciples.

And as it is the Alpha, so is it the Omega also; 'tis both the first and the last lesson of Christianity: All is done when this is done, and till this lesson be learnt, all that we have done or learnt signifies but very little. When we have well gotten this, we are Disciples indeed:* 1.34 'Tis not the saying, Lord, Lord, but the doing the will of God that will give us that title.

'Tis observable that in Rom. xii. (a Chapter as full and thick set with practical Rules, as richly fraught with divine Mora∣lity, and matters of Christian Practice, as any one Chapter in the Epistles) I say, 'tis observable that in this Chapter the Apostle describing and inculcating the most excel∣lent and becoming instances of Practical Christianity, sets this first as comprehen∣sive of all the particular duties mentioned afterwards, viz. the giving up our selves as a sacrifice and entire oblation to God, v. 1. I be∣seech you by the mercies of God that ye present your bodies (that is your selves, bodies being here put for the whole man, because of the decorous allusion to the bodies of Beasts

offered in Sacrifice under the Law) a li∣ving Sacrifice, holy, acceptable unto God, which is your reasonable service. In this ge∣neral Exhortation (together with the words following, which are an illustration of it) is summed up whatsoever is particularly men∣tioned in the following verses, relating to the practice of the several graces required of a Christian in this world. From hence flow the particular duties hereafter ex∣prest, and they are all contained herein as in the seed and root. Plainly thus— If ye give up your selves as an entire Oblation to God, and so your will is resigned to his, and not conformed to this world, Ye will shew mercy with chearfulness, love without dissimulation, be fervent in spirit; you will re∣joyce in hope, be patient in tribulation, and continue instant in prayer: you will distri∣bute to the necessity of Saints, and be given to hospitality: ye will not recompence evil with evil, but overcome evil with good: ye will as much as in you lieth live peaceably with all men. And so for all other duties which concern a Christians life in this world.

So that the Root, the Basis and Founda∣tion of Christian Practice is Self-Resignati∣on, and from it may be expected every du∣ty and act of a religious life.

There is nothing difficult in Christianity

but this one thing, when our Wills are once resigned, all other duties will flow as natu∣rally from us, as streams from a Fountain.

Let me adde, that Prayer and all the Or∣dinances of the Gospel are in order to this; the business of them all is to fasten and u∣nite our Wills more and more firmly and inseparably to the Divine Will.

And even that great and high grace of Faith, it is wholly subservient to the at∣tainment of this Self-Resignation. The design of Faith in the power of God is to encou∣rage us to go forth against those Anakims, those lusts that war against our Souls, that at last all may be destroyed in the mind and will of man which is contrary to the Will of God; and that we may be perfect∣ly free to obedience.

And as for Faith in the Goodness and Mercy of God in Christ as to the pardon of Sin, the end of that is not merely that we may have a sense of our being forgi∣ven, but it hath a farther aim, viz. that we being delivered from anxious and tor∣menting fears about the pardon of our sins, may love God and Christ more, may obey more, and our obedience may be more free, ingenuous, natural, and constant, as that is which flows from Love.

In a word, Faith looks at the Divine Promises, that thereby we may be parta∣kers of the Divine Nature; for to this end were the Promises given, 2 Pet. i. 3. And to this end they are to be applied: And when we partake of the Divine Na∣ture, our Wills become one with the Di∣vine Will.

CHAP. VIII. That Self-Resignation is that wherein consisteth the power of Godliness; and that, as it di∣stinguisheth both from the insincere and the weak Christian.

VIII. THis Self-Resignation (as is ma∣nifest by the last Chapter) is that wherein consisteth the Power of God∣liness; 'tis the great instance, proof, and expression of it.

By the Power of Godliness I do not mean that onely which is opposed to an empty form and slight appearnce of Godliness, but also Godliness in its strength and vi∣gour, that which is powerful as well as sincere and real. To suffer no Will to rule in us, but what is agreeable to God's Will; to regu∣late

all our inordinate desires and unruly passions, to cross their cravings, and to have the love of the world and all Self-love overcome in us, these are the worthy Atchievements of those Souls who are strong in the Lord, and in the power of his might. These are the mighty Acts of those Christians that quit themselves like men; these are the Magnalia, the Great things of Religion.

1. This Self-Resignation is the onely ex∣pression of that power of Godliness that differeth from the false and insincere Chri∣stians. These are, as the Publicans and Sinners, so the Pharisees and formal. To die to their own will, and through the Spirit to mortifie all the deeds of the body, is death indeed to these, and the King of Terrors. The separation of their hearts from the lusts they have cleaved to is like the sepa∣ration of Soul and body to them, and their spirits and lives declare that (as much as they may excell in some commendable things) here they are sadly short.

And it is worth our observation, that these people being inwardly conscious of their deficiency herein, love to represent some outward Observances in Religion as high and hard matters; some things that any carnal man may do if he please, as well

as they, as the great instances of the power of Godliness.

The phrase is very common both in their Lips and Books, but it is not therefore to be found in their spirits and lives. They are not able to hide their being acted by, and under the power of either sins of the flesh or of the spirit. They cannot so arti∣ficially ape a Christian, as not to bewray an inordinate affection to the world, ei∣ther the profits, pleasures or honours of it, and, in too many instances, a Will unre∣signed to his, whose Disciples and Follow∣ers they pretend to be. And from what hath been discoursed it therefore appears, that the power of Godliness is but a word in fashion among them, a meer sound, na∣med, but not known and experimented by them. There is a form of Godliness which may very well agree with the power of Self-will: And men may discover a great zeal for this or that mode and way, for these or those opinions, and against some certain sins, profess a great love to Christ, faith in his merits, and zeal for his honour; they may speak in such a strain of words as is wonderfully taking with the vulgar, have notable gifts in discoursing about the things of God, and in praying to him, and herein discover much life and affection:

They may strain at Gnats, and be very scrupulous in some small and disputable things, and yet be self-lovers, seek, rellish and please themselves,* 1.35 be lovers of pleasures more than lovers of God, covetous, envious, proud, high-minded, unrighteous, unfaithful, unmerciful, uncharitable; and such as are any one of these, for all their specious form, are perfect strangers to the power of Godliness.

Now I would offer that Question of our Saviour, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, what do ye more than others? What excellent, what diffi∣cult thing, such as is worthy to be thought an instance of the power of Godliness, do ye? You constantly, it may be, frequent the publick Worship of God, you hear God's Word, and read the Bible and religious Books frequently, you pray in your Closets and with your Families, you do not run with the profane to their ex∣cess of riot: these are good things (and woe be to them that despise or neglect the external duties of Religion) but if you do no more than this comes to, what ex∣traordinary thing do you? May not any man void of the Spirit do the same?

Thou canst pray without the same form of words, thou canst dispute and discourse about matters of Religion, and in such a way

as is apt to affect others; thou canst deny thy self in some things which will not dis∣advantage thy more beloved sins, thou dost reform in some things, as to outward garb and deportment: but in all this, what dost thou more than others? Shall the power of Godliness be placed in those things which meer outward notional Christians and unregenerate persons may be as ready and dextrous in as others? Alas! what are all these and the like to that which the Scripture calls cutting off the right hand, plucking out the right eye, selling all for the pearl of great price? What are these to the mortifying of earthly members, to the crucify∣ing of the body of sin, to the being dead to sin? All which expressions are not to be look'd upon as high Metaphors, or Hy∣perbolical Schemes of Speech, but as sober realities, and our necessary duty. And these are the things wherein that power of Godliness shineth forth, which distin∣guisheth between those that are indeed alive, and those which have onely a name to live.

Thou shewest that thou hast read much, and heard much, hast had good Education, hast kept good company, and art of good natural parts, but how hast thou prosper∣ed in Self-Resignation? Art thou more

crucified to the world? Hast thou more power over thy Spirit? Is the power of thy Self-will more broken? Art thou more free and ingenuous in thy obedience? God looks at the heart, the temper and quality of the mind, the difference between men and men is mainly within, in the influen∣ces and impressions of Religion upon their spirits, in its bettering their inward frame, and by this means mending the outward conversation and course of life.

2. Self-Resignation is likewise the onely proof of the power of Godliness in the se∣cond sense, that (as was said) which dif∣ferenceth strong from weak Christians, those that are grown nearer to a perfect stature in Christ, and others which, though they be sincere, are but Weaklings and Babes in Christ.

'Tis according as men excel more or less in Self-Resignation, that they are denomi∣nated stronger or weaker Christians: this fully appears by what hath been already said.

Now who seeth not that there is ex∣ceeding much in this Consideration also to recommend this great Duty effectually to us, and to make us in love with it. For weak Christians, though never so well-meaning, do bring nothing so much ho∣nour

to Religion as the strong do; nay, oftentimes they much discredit it. But none can doubt that it is exceedingly more for the honour of our Lord and his Reli∣gion to have his Servants strong, healthy and in good heart, than to have onely a company of sickly, crazy, impotent per∣sons to attend him, such as are always com∣plaining of difficulties, and to whom eve∣ry Service that calls for any thing of Self-denial is grievous. 'Tis much more for his honour that his Church should be an Aca∣demy of persons strong and hardy, than that it should be a spiritual Hospital, a Spit∣tal of distempered infirm things: That it should be an Orchard of well grown, fair and goodly Trees bringing forth much fruit, rather than a Nursery of tender young Plants and little Shrubs. It is not for the honour of Christ the Physician of Souls, that his Patients should be always feeble, querulous, infirm, sore and faint, pale and meager, creeping by the walls, and at best but between sick and well; but that they should grow up to an heal∣thy Constitution, a good Complexion and sound temper conduceth greatly to his ho∣nour. Herein is my Father glorified that ye bear much fruit, John xv. 8.

And though it be true that God will not despise the day of small things, and that Christ is far from insulting over the weak∣nesses of young Christians, where there is at the bottom simplicity and plain-heart∣edness, the good and honest heart: Yet will he not encourage or indulge them neither in a lazy continuing in a state of weakness and Childhood; but is displea∣sed with those, that when for the time they might have been at strong meat, are yet but at milk; that while they should be fighting the good fight of faith, and run∣ning with patience the race set before them, shall lye on the ground complaining, dis∣couraged and disheartned.

And I adde also, that according to the power or vigour of our Godliness, our strength and growth in Grace, we shall have more or less assurance of the good∣ness of our state, and higher or lower de∣grees of Glory in the life to come.

CHAP. IX. That Self-Resignation is the Establishment of God's Kingdom in us here, and is an In∣troduction to his Kingdom of Glory here∣after.

IX. SElf-Resignation is the Establishment of God's Kingdom within us here, and is an Introduction to his Kingdom of Glory hereafter.

1. It is the Establishment of the Kingdom of God and Christ within us here. No soon∣er hath a man obtained, by the grace of God, a power over his own Spirit, but this glorious Empire is set up in his Soul. When Selfness is mastered, and our will brought into compliance with the Divine Will, then is King Jesus crowned and in∣throned within us.

David in his Troubles and in his Tri∣umphs was a Figure and historical Type of Christ: He met with many troubles and difficulties before he was establisht in his Throne; and the Spiritual David meets with many also. His difficulties arise alto∣gether from the opposition of our wills: They rage and set themselves against the

Lord and against his Anointed, as the Mo∣abites, Philistines, Amonites, and house of Saul did against David. We will not have Christ to reign over us is the inward Lan∣guage of the Vnresigned. But no sooner is Self-will perswaded to yield, but the King∣dom of Christ is come into us. We may then cry Hallelujah, for the Lord God Omnipotent reigneth.

A most joyful and high day is this, 'tis the day of Christ's Inauguration. The State and Government of a Resigned Soul is (as Iosephus observes of the Iewish Poli∣ty) a Theocracy.

2. It is also a necessary preparation and in∣troduction to the Kingdom of Glory. Nay, it is the very Constitution and Essence of Happiness, and without Self-Resignation there can be no such thing.

The Happiness of glorified Souls doth not consist in their being above the Stars; for a Soul not resigned to the Will of God would be as far from Heaven, though mounted to such a heighth, as if it were in the lowest Abyss.

A good Angel while he converseth on Earth, and is fulfilling the pleasure of God here below, is most happy, and carrieth his Paradise and Heaven always with him: And if such an Angel might be supposed

to repine and struggle with the Will of God, and so not to continue in Resignati∣on, he would consequently not continue to be happy, though his residence were always in the Mansions above.

This is a most fundamental Maxim, and of great importance in Practical Religi∣on, That Happiness, as to the main, is to be transformed into the Divine Image and likeness, to partake of the Divine Nature, to have one Will with God, to be free to Obedience: And that the unspeakable and glorious joy of blessed Souls ariseth chief∣ly from that harmonious agreement and consort which is between God and them.

Other notions of Heaven are unspiritu∣al and carnal, and argue men not to have sufficiently tasted the powers of the world to come, but to savour too much the things of this earth; and, as St. Austin doth fitly express it, Cum hoc mundo velle exire extra hunc mundum, to desire to carry this world along with them, when they leave it.

And because it is absolutely impossible that man should be in an happy state while he is otherwise affected than God is, thence it is that the Infinite, Soveraign, and Per∣fect Goodness requires our Conformity to himself, and will have a participation of his Holiness and Image the condition of at∣taining

a participation of his Happiness, nor will dispense with purity of heart in or∣der to the seeing of him. For without this, without the agreeableness of our Wills to the Divine Will, we shall be wholly un∣qualified and unmeet for God's Kingdom, and uncapable of the happiness thereof.

CHAP. X. That Self-will is the Root of all Sin and Mi∣sery.

X. SElf-will on the contrary is the Root of all Sin and Misery. Every Lust and Sin grows out of this root of uncurb∣ed desire and Self-will, which is a root of bitterness, a root that beareth gall and worm∣wood.

It may be fit here again to observe, That in that large enumeration of those sins and evil dispositions which make times peril∣lous, this is mentioned in the first place, Men shall be lovers of their own selves.* 1.36 This is mentioned first as being the root and ground of all the rest.

It was well observed by St. Austin, Civi∣tas Diaboli incipit as amore sui. The De∣vil's City is founded in self-love and self-pleasing.

Where Self-will is set up, there the Soul is impetuously carried out to all iniquity with greediness, so far as it is judged safe, and that such or such a sin is not prejudicial to another more beloved sin, or to any worldly advantage or In∣terest.

The Soul wherein Self-will is set up saith with proud Pharaoh, Who is the Lord that I should obey him? This is another abomina∣tion of desolation standing in the holy place, erected in the Soul which should be holy to the Lord. Self-will, it is an inward and mysterious Antichrist, opposing and exalting it self above God, it sits as God in the heart, that inward temple of God, shewing it self that it is God.

It is an Anti-God, and will be obeyed in all things. It sets up its threshold by God's threshold, and its posts by God's posts.

In the Scripture, the pleasing of our own will is frequently put in the general for all sin. In Ecclesiastes xi. 9. going on in sinful and wicked courses is exprest by walking in the way of thine heart, and in the sight of thine eyes. In Ieremy mens wick∣edness is often stiled, walking after the ima∣gination of their own heart. And in Isaiah lviij. 13. doing of sinful actions is called doing thine own ways, and finding thine own

pleasure. In Numbers xv. 39. sinning against God is called seeking after thine own heart, and thine own eyes.

And as Self-will is the Root of all Sin, so is it likewise the Root of Misery both here and hereafter.

It being the root of the former, it must needs be so of the latter also; Sin and Mi∣sery being inseparable.

And as we shewed that the Happiness of Heaven, as to the main, consists in being transformed into the Divine Image, or the having but one Will with God, so by con∣sequence the Hellish State doth chiefly consist in a perfect contrariety to God, and the Soul's opposition to the Divine Will. Therefore is the Devil a most mi∣serable creature because he is made up of Self-will, because the Will of God is most grievous to him, he sets himself against it, and goes about the world solliciting and endeavouring to draw others from com∣plying with it: And those with whom he prevails, he by so doing makes them as miserable as himself.

If there were no Self-will there would be no Hell, according to that of St. Ber∣nard, Cesset voluntas propria & infernus non erit. Let Self-will cease, and there will be no Hell.

To suppose Self-Resignation in a damned and miserable Soul, and Self-will in an happy and glorified one, is to suppose the greatest contradictions and inconsist∣ences.

There can be nothing of Self-Resigna∣tion in Hell, and nothing of Self-will in Heaven.

In speaking to the fourth aud fifth Con∣siderations, it hath been shewed, that it is impossible that that Soul should be mi∣serable which is sincerely and intirely re∣signed to the Will of God; and on the contrary, that that Soul cannot but be miserable that wills contrary to him; and therefore I shall proceed no farther upon this Argument.

CHAP. XI. That the Love of Christ in dying for Sinners makes the Duty of Self-Resignation most highly reasonable, and lays the greatest ob∣ligation upon us thereunto.

XI. IN the eleventh place, The Love of Christ in dying for us is most pow∣erful to oblige Christians to this great Du∣ty of Self-Resignation. Christ's giving him∣self

a Sacrifice and Offering to God in a way of atonement and expiation, layeth the strongest engagement on Christians to of∣fer up themselves as a Sacrifice to him in a way of Resignation and Obedience.

This improvement the Apostle makes of this Consideration, 2 Cor. v. 14, 15. The Love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead; and that he died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them. What could he more express? —Should not live unto themselves, not please themselves, gratifie their own Self-will and Lusts, but please Christ, do his will, give him the preheminence in all things: Not seek our own, but the things which are Ie∣sus Christs: Not minde and pursue our own ease, profit and honour chiefly, and above all, but live to his honour and glo∣ry, and prefer his Interest before our own.

The like inference the same Apostle makes in 1 Cor. vi. 20. Ye are bought with a price, (viz. with the precious bloud of Iesus Christ) therefore glorifie God in your body and in your spirit, which are God's: And what is the best way of glorifying God, hath been shewed in the third Chapter.

The Death of Christ is the great mani∣festation

of his Love; by the bitterness of his Cup, by the depth of his Sorrows and Sufferings for us we may make an Esti∣mate of the exceeding height of his dear affection. Behold and see, was there any Sorrow like unto his Sorrow? and there∣fore was there any Love like unto his Love? Greater love hath no man than this, (said Christ himself) that a man lay down his life for his friends, but he laid down his life for us when Enemies.

Out of Love he left Heaven and the bosom of his Father, and the glorious at∣tendance of the Angels, and humbled him∣self to a mean, low and afflicted life upon Earth. He who was rich became poor, that we through his poverty might be rich:* 1.37 Such was the grace of our Lord Iesus Christ.

Out of Love he died, he who was Lord of all, the Lord of Glory, the brightness of God's Glory, and the express Image of his Person, he humbled himself to death, even the death of the Cross, a death of the greatest pain and shame. And notwith∣standing the pains and sorrows, both in∣ward and outward, which he felt, were in∣expressibly great; yet after his Resur∣rection, he would have gone into the Gar∣den again, gone over his Agony again, and drunk that bitter Cup which made his

Soul so sorrowful: He would have gone to Calvary and been crucified again; he would have poured out his life to death again and again, if it had so pleased God, had it been the will of his Father that he should repeat his Sorrows and Sufferings, for the Redemption of man; for he knew nothing but to be obedient and perfectly resigned to the Will of his Father.

This is that Love of Christ which passeth knowledge, Love beyond compare, Love beyond expressions or conceptions; and can there be a more natural, a more pow∣erful engagement to Self-Resignation than such a Love? Did Christ so freely give himself for thee, and shouldest not thou most heartily and willingly give up thy self to him? Was all of Christ turned in∣to a Sacrifice for thee, and shouldest not thou make an intire Oblation of thy self, without any reserve to him?

It's not only Ingenuity but Iustice wholly to live to him that died for thee, and bought thee with so dear a price. Did he suffer such unexpressible pains for us, and shall not we be willing to endure some pain and smart, which at first will be, in denying the sollicitations of our fleshly mind; and in going about to cross our own will: And shall not we also patiently

undergo any sorrows the Divine Wisedom sees it meet to exercise us with? the worst we can undergo in this world being far short of our Saviours Sufferings in our behalf.

CHAP. XII. That the high and holy Example of Christ lay∣eth a mighty Obligation on Christians to Self-Resignation.

XII. IN the last place, The high and ho∣ly Example of our Lord Jesus Christ obligeth us very strongly to the practice of this Duty of Self-Resignation. There never appeared in the world so perfect and lovely a Pattern and Idea of the best life, as was the life of Christ. There never shined in the world such a Light, nor was he in any thing more a bright and shining Example to us than in Self-Resignation. A famous instance where∣of we have (not to name other places) in that one speech of his, in his Agony in the Garden, recorded in Matthew xxvi. 39. and Luke xxii. 42. viz. Father if thou be willing let this Cup pass from me, nevertheless not my will but thine be done. How bitter

this Cup was, how great beyond compare the last Sufferings of Christ were, which began in the Garden of Gethsemane, and ended in his death on Mount Calvary, may appear,

First, By those significant words that occurr in the story of his Suffering and Agony, Mat. xxvi. 37. Then he began, not onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be very sorrowful, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be very heavy, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (Mark xiv. 34.) to be sore amazed, and that even to an Ago∣ny. And both in Matthew and Mark is that Expression, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. My soul is exceeding sorrowful even unto death.

Secondly, By the great weakness of his Body: In his Agony he sweat as it were drops of bloud, an extraordinary, unnatural sweat, it falling from him in thick, viscous, clam∣my drops, and this in a cold Season too.* 1.38 And so weak was his body at this time, that an Angel comes down from Heaven to strengthen him, Luke xxiij. 43. This was a visible manifestation of excessive heaviness and a great colluctation within him, his mind so strangely affecting his body.

Thirdly, By his prayers and tears. He prayed thrice to this purpose, Father if thou be willing let this Cup pass from me: And the third time he prayed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with more

earnestness and vehemence. And when he prayed, he kneeled down, saith St. Luke; he fell on his face, saith St.Matthew; he fell on the ground, saith St. Mark: He lay pro∣strate on the ground, and put himself into the posture of lowest humiliation. And besides, his prayers and supplications were of∣fered up with strong cryings and tears, as saith the Author to the Hebrews, chap. v. 7.

By all this (and more might be added) it appears that this Cup was an exceed∣ingly bitter Cup, and his Sufferings and Sorrows were beyond compare. And yet he was willing to undergo them; though there was that in his humane, natural will which had a great antipathy against this Cup, yet it was not overcome and carried away thereby; but the Divine Principle in him did bring this will into a due acqui∣escence, and by the power thereof he free∣ly resigned it up to the will of his Father. He was most willing to undergo these direful sufferings, notwithstanding they were inflicted without any the least deme∣rit of his own, he being perfectly innocent and without sin.

Now the consideration of his holy Ex∣ample lays a great obligation upon us to follow him, as in every other grace, so par∣ticularly in his Resignation: For the Gos∣pel

represents him not onely as * 1.39 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a propitiatory Sacrifice, but also as * 1.40 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a pattern and example. The Gospel doth not onely represent the Doctrine of Christ to be believed, but the Life of Christ to be followed: Nor shall any have him for their Advocate and Propitiation, but such as are willing to have him for their Patern and Example, to copy out and imitate his Humility, Patience, Purity, Benignity and Self-Resignation. None shall be benefited by his Death, that are unwilling to live his Life.

So far was it from being the intention of our Saviours Death, to make void or lessen the necessity of our being conformed to his Life, that one of the great ends of his coming into the World, and clothing him∣self with humane nature, was that he might give us an example of living, and be a pa∣tern for our imitation: As we may learn from 1 Pet. ii. 21, 22, 23. Mat. xi. 29. Iohn xiii. 15, &c.

That God might the more plainly and familiarly teach us how to be like himself, he was pleased to manifest himself in flesh, pitch his Tabernacle among us, go in and out before us in our likeness, and thus vi∣sibly

exhibite himself, and become the most excellent patern of Purity and Holi∣ness, that as he was so we might be in this world.

And I heartily wish that Christians did more feriously consider what a transcen∣dent priviledge and advantage it is that they have the Spirit and Life of Christ set before them in the New Testament, to shew what a Spirit they should be of, and what a life they should live. This is such a favour as the people of God had not vouchsafed to them in the Old Testament. There were several manifestations of God to the Jews, but they were all far short of this manifestation of his in the flesh; there was nothing in those for imitation, and for the forming of their lives into a conformity to his. And therefore if our lives be not better than theirs, we do not live as be∣comes Christians, nor are we faithful to this and other advantages we have above them.

But I fear we are too insensible of this priviledge, and that we do not think suffi∣ciently of this, that he who was in the form of God, took upon him the form of a servant, clothed himself with humanity, put him∣self

into the lowest and hardest circum∣stances, was tempted in all points as we, that so we might have a compleat Patern and Guide in those many varieties of Con∣ditions, difficulties and temptations we may meet withall, and be more particularly in∣structed how to behave our selves therein worthy of Christ.

This I know and have observed (and I doubt not but others can testifie the same) That those Christians who are most sen∣sible of this extraordinary priviledge; that have high and dear thoughts of the Life of Christ, which is the Life of God manifested in our flesh, that have it most in their eye, and are most affected and enamoured with it, are most visibly bet∣tered, and differ eminently from others, that there is a more excellent spirit in them, that they are more pure, meek and lowly, more benign and merciful, more resigned, and every way more exemplary, more of God is in them of a truth, they are greater Ornaments to the holy Religi∣on which they profess, and more qualified with such a disposition as renders them more universally useful to mankind than other Christians.

And thus we have seen what a many most powerful Considerations there are, that de∣monstrate the exceeding reasonableness of this Duty of Self-Resignation, and strongly oblige and excite us to the Practice of it. Concerning which there shall yet more be immediately said in the next Section.

Notes

• * 1.1

  Psal. ciii. 20, 21.
• * 1.2

  Ab eo tem∣pore cense∣mur, ex quo in Christo renascimur. S. Ierom in his Epi∣taph on Nepotia∣nus.
• * 1.3

  1 Cor. xv.
• * 1.4

  Gal. iv.6.
• * 1.5

  Rom. viii. 17.
• * 1.6

  1 Pet. i.3.
• * 1.7

  Quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 abs{que} iugo, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.8

  Psal. ii. 3.
• * 1.9

  Jer. v. 5.
• * 1.10

  Eph. ii. 2.
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1 Tim. vi. 9.
• † 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eph. ii. 3.
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.14

  Psal. lxix. 31.
• * 1.15

  1 Sam. xv. 22.
• * 1.16

  Micah vi. 6, 7, 8.
• * 1.17

  Prov. xxi. 27.
• * 1.18

  Psal. xxv. 14.
• * 1.19

  Psal. li. 6.
• * 1.20

  Rom. viij. 2.
• * 1.21

  Isa. xi. 3.
• * 1.22

  Heb. v. ult.
• * 1.23

  Psal. cxi. ult.
• * 1.24

  Prov. ij. 5.
• * 1.25

  Psal. xvi. 7.
• * 1.26

  Ch. iv. 1.
• * 1.27

  1 Joh. iv. 16.
• * 1.28

  Rev. ii. 17.
• * 1.29

  Prov. xiv. 10.
• * 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. James iii. 6.
• * 1.31

  Titus iii. 3.
• * 1.32

  Nulla est major vi∣ctoria quam quae de cupidi∣tatibus re∣fertur.
• * 1.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.34

  Mat. vii.
• * 1.35

  1 Tim. iii. chap.
• * 1.36

  2 Tim. iii. 2.
• * 1.37

  2 Cor. 8.9.
• * 1.38

  Jo. 18. 18.
• * 1.39

  Rom. 3.
• * 1.40

  1 Pet. 2.