The religion of Protestants a safe way to salvation, or, An answer to a book entituled, Mercy and truth, or, Charity maintain'd by Catholiques, which pretends to prove the contrary to which is added in this third impression The apostolical institution of episcopacy : as also IX sermons ... / by William Chillingworth ...

The Fourth Sermon. (Book 4)

LUK. IX. 23.

—Let him deny himself.

GOod reason there is, that, according to that ex∣cess of value and weight, wherewith heavenly and spiritual things do surmount and preponde∣rate earthly and transitory; so likewise the de∣sire and prosecution of them should be much more contentiously active and earnest, than that of the other: Yet, if men were but in any pro∣portion so circumspect, and carefull in businesses that concern their eternal welfare, as even the most foolish Worldlings are about riches, honour, and such trifles, as are not worthy to take up the mind even of a natural man; We should not have the glorious Profession of Christianity, so carelesly and sleepily underta∣ken, so irresolutely and fearfully, nay, cowardly maintain'd; I might add, so treacherously pretended and betray'd to the encompassing of base and unworthy ends, as now it is.

2. To what may we more justly impute this negligent wretchless be∣haviour of Christians, than to an extream incogitancy, and want of con∣sideration in us, upon what terms it is, that we have entred into league with God, and to what considerable strict Conditions we have in our first ini∣tiation at our Baptism, so solemnly submitted and engag'd our selves; without a serious resolute performance whereof, we have promis'd by no means to expect any reward at all from God, but to remain stran∣gers, utterly excluded from the least hope of enjoying any fruit of those many glorious Promises which it hath pleased our gracious God, so libe∣rally to offer and reach out unto us in our blessed Saviour Jesus Christ.

3. It was no good sign, when the precious seed of the Word was re∣ceived into the stony ground with such a sudden Joy. Hearers resembled by that ground, give good heed to the glorious and comfortable promises, which attend Religion, without having respect to many troublesome and melancholick Conditions, which much necessarily go along too▪ And therefore, when persecution begins, either within them, when they

are commanded to strangle a lust as dear unto them, and as necessary for their employments, as an eye, or right-hand; Or, without them, when that Profession which they have undertaken becomes offensive or scanda lous to great men: Then, (as if they had been mistaken in the Purchase, or deceiv'd by the Preacher,) the joy so suddenly kindled, assoon va∣nishes, and they retire themselves home, expecting a more commodious and gainful bargain.

4. Hereupon it is, that our Saviour in this chapter spends two Parables, One of a King preparing for Warr, The other of a Builder for a House; whereby to instruct his hearers, what they should do before they did of∣fer to undertake his service: The sum whereof is this; That if they had any ends and projects of their own, if they thought to serve themselves upon him, they were much deceived; that they should deeply, and thought∣fully consider of what weight and consequence the business was that they were about.

5. There is a Kingdom to be obtain'd, And a glorious Pallace, where∣in are to be erected many fair Mansions to raign in: But it is a Kingdom that suffers violence, and the violent must take it by force; And it is a Building that will exact perchance all the means they have, and their whole lives labour to boot: Wherefore it is good for them to sit down, to send for their friends to counsel, to question their hearts, whether they have courage and resolution, and to examin their incomes, whether they will bear the charges to muster Souldiers for the Conquest, and Labourers for the Building.

6. If they like these large offers, and have means enough for the em∣ployment, and are not unwilling to spare for cost, Let them go on in God's Name: There is no doubt to be made of an end, that shall fully re∣compence their losses, and satisfie their utmost boldest desires, and fill the whole capacity of their thoughts. But on the other side, unless all these condi∣tions concurr, He has so much care of their credit that he would wish them, not to set one foot further in the employment, but to betake themselves home, lest, if they should fail in the business, they should make them∣selves ridiculous to the world of Scorners: to whom it would be meat and drink to see some glorious fresh ruins of a Building left to the fouls and beasts to inhabit; or to see a fierce invading Army forc'd to retire them themselves ho me, cool'd and content with their former want and po∣verty.

[Object.] 7. But might not some poor, low-minded, sinful hearer reply upon our Saviour, and enquire, whence these sums must be rais'd, and these forces mustred. Alas, what is a wretched mortal man, that he should think of taking Heaven by Composition, much more of forcing and invading it: What is there on Earth to lay in balance against Heaven? Has not the Spirit of God told us, that all is vanity, nay lighter then vanity, through all Eccl-siastes? And again, that men of low condition are vanity, and men of high condition (to wit, such, as because they abound with wealth, think that therefore they are in much better esteem and favour with God then their Brethen) they are worse than vanity, for as it is Psal. 62.9. They are a Lye,* 1.1 that is, they are no such things as they take themselves for, they are quite contrary to what they seem.

8. The answer hereto is not very difficult: For 'tis true, If we consider our own abilities such, I mean, as our fore-fathers have left us, as it is impos∣sible for us by any worth in our power, to offer at the purchase of heaven, as to make a new one: yet, such is the mercy of God in Jesus Christ, that so glorious a Bargain is already made to our hands, the gain whereof will redound unto us upon very reasonable conditions; Namely, if we can be brought to acknowledg our own beggarly starved estate, and thereby eva∣cuating our selves of all manner of worth and desert in our selves, and re∣lying only upon his mercy which is infinite, submitting likewise our selves to be absolutely at his disposition without any reservation at all.

9. So that the same unvaluable precious Jewel, which cost the rich Merchant in the Parable, all his Estate, and had like to have made a young Gentleman in the Gospel turn bankrupt, may becomes ours, even the poor∣est and most despised persons amongst us; if we will be content to part with our totum nihil, all whatsoever we are, or have: If we can per∣swade our selves, to esteem pleasure and profit as dross and dung, when they come in competition with this Pearl? If we can readily and affecti∣onately hate our dearest friends and kindred, even tread our Parents under our feet, when they lye in our way unto Christ: If we can perfectly de∣test even the most dearest closest lusts and affectionate sins; Finally, if our own souls become contemptible and vile in our own eyes, in respect of that glorious Inheritance so dearly purchased for us: Then are we rich to purchase this Pearl, then are we able and sufficient to go through with this Building, and strong enough to conquer this Kingdom.

10. Now all this (as must be showed in many more particulars) is pro∣perly to deny our selves, which is a condition that our Saviour makes so necessary and inseparable in every one, that purposes to be any thing the better for Him, that desires to be found in the number of those that have given up their names unto him, for saith the Text, Jesus said unto them all, If any man will come after me, let him deny himself.—Let him—

11. These few words are not conveniently capable of a division; But taking them in gross, as a Precept or Law delivered by Christ, and which concerns every man, of what state or condtion soever, that resolves to ac∣cept of him for a Lord and Saviour: We will proceed according to the ordinary Method of expounding a Law: Namely, First, [unspec 1] we will in gene∣ral, consider the nature, meaning, and extent, of this Law; How farr the action here injoyn'd (which is a denying or renouncing) doth reach; and how much is comprehended in the object thereof, Our selves: Se∣condly, I will restrain this General Duty into several special Cases, [unspec 2] which may conveniently be reduced to three, as namely, that by vertue thereof we are bound to evacuate our selves, and utterly deny,

• 1. Our own Wisdom or Understanding.
• 2. Our Will and Affections.
• And lastly, our own Desert and Righteousness.

12. Out of this Commandement, then, considered in general terms only, (for so I shall only handle it in this hours Discourse,) as it is contained in these two words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but two such words, so full and swelling with expression, that our language can scarse at all, or but faintly, express and render the force and vigour of them in twenty; I shall observe unto

you this doctrinal position; [Doctr.] namely, That it is absolutely, and indispensa∣bly required of every man that professes Christianity; not only utterly to renounce all manner of things that thwart and oppose Gods will and com∣mand, but also resolutely, and without all manner of reservation, to pur∣pose and resolve upon the denial of whatsoever is in our selves, or any thing else, how full of pleasure, profit, or necessity soever, though in them∣selves indifferent, lawful, or convenient; when they come in competition with what Christ hath enjoyn'd us. Which after I have explain'd and confirm'd by comparing this law with many other precepts of the same nature in the holy Scripture, I shall apply unto your consciences by two useful inforcements. [unspec 1] One, taken from the extream undeniable reasona∣bleness of the thing here commanded. The other, from the wonderful love and kindness in the Law-giver, [unspec 2] that requires not so much at our hands as himself hath already voluntarily perform'd, and that for our sakes: For thus, or to this purpose, run the words: If any man will come after me, let him do as I have done, even deny himself, take up his, indeed my cross daily, and so follow me.

13. I told you, I remember, my Text was a Law, and I repent not of the expression, though, I know not how, since our divinity has been im∣prison'd and fetter'd in Theses and distinctions, we have lost this word, Law; and men will by no means indure to hear, that Christ came to command us any thing, or that he requires any thing at our hands, he is all taken up in promise: All those precepts which are found in the Gospel, are nothing, in these mens opinions, but mere promises of what God will work in us, I know not how, sine nobis, though indeed they be delivered in fashion, like Precepts.

14. These, and many other such dangerous consequences do and must necessarily arise from that new invented Fatal Necessity; A doctrine, that fourteen Centuries of Christianity never heard of: If we will enquire after the old and good waies, we shall find the Gospel it self by its own author call'd a Law: For thus saith the Psalmist in the Person of Christ:* 1.2 I will preach the Law, whereof the Lord hath said unto me, Thou art my Son, this day have I begotten thee. And how familiar are such speeches as those, in our Saviour's mouth: This is my command; a new commandement I give unto you; Ye shall be my Disciples, if ye do those things which I command you. Among the ancient Fathers, we find not only that Christ is a Law-giver, but that he hath published Laws which were never heard of before: That he hath enlarged the ancient precepts, and enjoyned new; and yet now 'tis Socinianism to say but half so much. Clemens Alexandr. (3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in fine) saith, that Christ is more than a Law-giver, he is both 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and quotes S. Peter for it.

15. Well then, my Text is a Law, and a preparatory law; it is the voyce of one crying, Prepare the waies of the Lord; let all hills be de∣pressed, and all valleys exalted. It bears indeed the same office in our con∣version, or new birth, that Aristotle assigns to his Privation in respect of natural Generation. It hath no positive active influence upon the work, but it is Principium Occasionale, a condition or state necessarily supposed or prerequired in the subject before the business be accomplished. For, as in Physical Generation there can be no superinduction of forms, but the subject which expects a soul must necessarily prepare a room or man∣sion

for it, which cannot be, unless the soul that did before inhabit there, be dispossessed. So it likewise comes to pass in our Regeneration; there is no receiving of Christ, to dwell and live with us, unless we turn all our other guests out of doors. The Devil, you know, would not take possession of a house, till it was swept and garnished: and, Dares any man imagine, that a heart defiled, full of all uncleanness, a decayed ruinous soul, an earthly sensual mind, is a Tabernacle fit to entertain the Son of God? were it reasonable to invite Christ to sup in such a man∣sion, much more to rest and inhabit there?

16. In the ordinary sacrifices of the old Law, God was content to share part of them with his servants the Priests, and challeng'd only the inwards as his own due. And proportionably in the spiritual sacrifices, his claim was, My son, give me thy heart: He was tender then in exacting all his due. It was only a temptation, we know, when God required of Abraham, that his only son Isaac should be offer'd in holo∣caustum, for a whole burnt-sacrifice, to be utterly consum'd, so that no part nor relicks should remain of so beloved a Sacrifice. Yet even in those old times, there were whole burnt-offerings; whereby (besides that one oblation of Christ) was prefigured likewise our giving up our whole selves, souls and bodies, as a living reasonable sacrifice unto God. And therefore our Saviour Christ (who came to fulfil the Law, not only by his obedience thereto, but also by his perfect and compleat ex∣pression of its force and meaning) doth in plain terms resolutely and pe∣remptorily exact from all them that purpose to follow him, a full perfect resignation of themselves to his disposing, without all manner of condi∣tion or reservation.

17. This was a Doctrine never heard of in the, world before com∣pleatly delivered. Never did any Prophet or Scribe, urge or inforce so much upon Gods people, as is herein contained. Yet in the Evangeli∣cal Law, we have it precisely, and accurately press'd; insomuch, that the holy Spirit of God has taken up almost all the Metaphors that can pos∣sibly be imagin'd, the more forcibly to urge this so necessary a Doctrine.

18. We are commanded so perfectly, and wholly, to devote our selves to Gods service; so earnestly, and resolutely, to undertake his Com∣mands, that we must determine to undervalue, and despise all earthly and transitory things besides; nay, from the bottom of our hearts, we must hate and detest all things (how gainful, or delightful, or necessary soever they seem) if they do in any measure hinder, or oppugn us in our journey to Christ.

19. We must not so much as look upon Christ, or glance our eyes upon his glorious mercy, express'd in suffering and satisfying for us (for S. Luke calls this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) but we must resolve to keep them there fix'd, and not deign to think any creature to be a spectacle worthy our look∣ing on; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.3 (saith S. Paul) we have no English term that can fully express the force of this word; for it is not only as we have it translated, looking unto Christ, but taking off our speculations from other objects, and fastning them upon Christ, the author and finisher of our Faith.

20. When we have been once acquainted, though but imperfectly, with this saving knowledge, we must strait bring our understandings into

captivity, unto the obedience thereof; and whatsoever other specula∣tions we have, how delightful soever they be unto us, yet rather then they should over-leaven us, and (as Knowledge without charity is apt to do) puff us up, we must with much greater care and industry, study to forget them, and resolve with S. Paul, to know nothing, save Jesus Christ and him crucified.

21. When we have had notice of that inestimable Jewel, the King∣dome of Heaven (so called by our Saviour in the Parable) exposed to sale, though our estate be never so great, our wares never so rich and glorious, yet we must resolvedly part with all we have; utterly undoe our selves, and turn bankrupts, for the purchasing of it. Hence are those commands, Sell all thou hast. And, lest a man should think, that when the land is sold, he may keep the money in his purse, there fol∣lows, And give to the poor. And such care is taken by the holy Ghost in those expressions, lest any evasions should be admitted; lest it should happen that such a Merchant should find no chapman to buy his wates, nor (which is scarce possible) hands to receive his money, when he would bestow it; it is further said, Forsake all, leave all: by all means quit thy self of thy own riches, run away from thy possessions. And if there be any thing yet more dear unto thee than thy possessions, as neces∣sary as thy cloaths, despolia teipsum, Put off the old man, with his lusts and affections; and though he stick never so close, tear it from thee, shake off the sin that hangeth so fast on.

22. And yet the Holy Ghost proceeds further in a more forcible ex∣pression: For many Heathens have been found, that could perswade themselves to prefer fame obtain'd by a Philosophical austere life, be∣fore riches, or honours, but every man loveth and cherisheth his flesh: Therefore, if there be a lust so incorporated into thee, that it becomes as useful and necessary as thy right hand, or eye, yet thou must resolve to be thine own executioner, to deform, and maim thy self; for what will it profit thee, to go a proper personable man into hell. Nay, if thy whole body begin to tyrannize over thee, thou must fight and war with it, and never leave, till thou hast brought it into captivity. Then must thou use it like a slave, with short and coarse dyer, and store of correction, as S. Paul did, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nay more, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Such hatred he bore to that body of sin, which did alwaies accompany him, that not con∣tent to over-master it, he did ignominiously stigmatize and brand it with the marks of slavery.

23. Yet this is not all: If it be rebellious and incorrigible, thou must even dispatch it, put it to death, and that no ordinary one, it must be a servile slavish, cruel death; Crucifie the flesh, with the lusts and affections thereof. A man would think that this were ••••fficient, and that we might here rest from further tyrannizing over our selves: but there is no such matter; If any man hate not father, and mother, and brethren, and sisters▪ and all the world besides, even his own soul, for my Name sake and the Gospels▪ saith Christ, he cannot be my disciple. And now we are at the heighth, never till now, did I tell you the full meaning of my Text; how far every man is ingaged by vertue of this Pre∣cept, Let him deny himself.

24. The strength and vigour of this phrase (which expresses as much indeed, as all the former laid together) we shall the better understand, saith S. Chrysostome, if we consider what it is to deny another: If a fa∣ther, in extream displeasure, do so cast off his son, that he denies him to be his son, he becomes worse than a stranger; for he will not so much as admit him to enjoy the benefit that common humanity teacheth every man to shew to another; he will not endure him in his sight, less will he vouchsafe to expostulate with him; nay, he will rejoyce when he hears of some misfortune that hath befaln him, and be beholding to any man that will revenge his injuries upon him.

25. Thus must every one do, who enters into league or friendship with God; He must work himself out of his own acquaintance; He must be a stranger, (or, if God will have him) an enemy to all the world, and especially to himself; though he flow with wealth, yet he must live as being poor, as having nothing, (saith S. Paul.) If affliction, or persecution, come upon him in Gods behalf, he must with all joy entertain them. Whatsoever God enjoyns him, though other∣wise never so distasteful to him, it must be his meat and drink, to per∣form it. There is nothing must lay a necessity upon him, but only God; and, To serve him, he must account the only Unum necessarium.

26. Will you see an example of such obedience, and that in the old Law. An extraordinary one you shall find in Exod. 32.29. which de∣pends upon a story which went before, the sum whereof was this:* 1.4 Mo∣ses, in revenge of that horrible Idolatry which was committed during his absence upon the Mount, commands the sons of Levi to consecrate every man himself unto the Lord, upon his son, and upon his brother, and upon his neighbour, by destroying any man, who ever he were, that came in their way: which they resolutely performed. And this obedi∣ence of theirs, was so acceptable to God, that at Moses death they ob∣tain the blessing of Urim and Thummim above all the Tribes, with this Elogy: He said unto his father, and to his mother, I have not seen them, neither did he acknowledge his brethren, nor knew his own children, for they have observed thy word, and kept thy covenant. By which obedi∣ence, the children wiped out, as it were, the fact of their father Levi, who had before abused his sword unto injustice, for which he lost the blessing, that else he should have had, G••n. 49.

27. But will not here be room for that earnest Objection, which the Disciples, in great anxiety of mind, made to our Saviour, when he was pressing a Doctrine of the same nature with this we have in hand, Who then can be saved? If there be required at our hands, so absolute and peremptory a resignation of our selves to Gods disposal, that we must root out of our hearts, all manner of love of our selves, or any other creature, then Christ hath destroy'd the whole second Table of the Law. For, at the best, we are but to love our neighbours as our selves: If therefore our first lesson must be to learn to contemn and despise, nay, even hate our own souls; why do we not with the Levites, so com∣mended even now, consecrate every man himself to the Lord upon our kindred and neighbours, destroying all about us? Besides, how dare we presume to be rich, or retain those possessions, which, as it seems, God hath bought from us? If our goods be not our own, if our souls

be not our own, Men and brethren, what shall we do? Into what a strait are we faln? We are commanded to love our Brethren as our own souls, and we are commanded to hate our own souls, We are enjoyn'd to give God thanks for those blessings which here we are enjoyn'd to cast away. We are counselled, even by our Saviour, to be perfect as our Heavenly Father is perfect, and yet we must deny our selves; Whereas the Spirit of God hath told us, That it is impossible that God should deny Himself.

28. For answer: This Law must be read and understood, (as the Schools say,) cum grano salis: For, though it be most true, that by vertue of this Precept, We are oblig'd to an utter evacuation of the love and desire of any thing, and of all manner of confidence in our selves, or any other creature: Yet this must be understood, not absolutely, but when such things come in competition with our Love or Obedience to God: For other∣wise, we are most necessarily bound, to love our selves and others, to study and care for our own good, and the welfare of our Brethren, even to lay down our lives for them, So, that we are not bound to destroy the love of our selves, but only when it is a hinderance to our fulfilling of what God commands us.

29. We therefore, who have given up our Names unto Christ, must expect to enjoy the fruits of his Obedience, by treading in the same steps which he hath left unto us. As shall be showed hereafter more plenti∣fully.

30. And yet it is not necessary, that we should exactly and curiously ap∣ply our selves to the Rule of his Obedience: For, whereas he voluntarily undertook the form and fashion of a Servant, and being Lord of Heaven and Earth, despised and neglected the riches and glory of this world: We notwithstanding are not tyed to such hard conditions, but may flow and abound with wealth and honour; neither need we to deny to our souls any pleasure under the Sun, but liberally enjoy it as the gift of God, as long as thereby we withdraw not our Obedience and Allegiance from God.

31. Peccatum non est appetitus malarum rerum sed desertio meliorum, (saith St. Augustine quoted by Lombard, 2 Sent. 42. dist.) i. e. Sin does not consist in desiring' or lusting after things which in their own natures are evil and inconvenient, but in preferring a low inconstant changeable good, before another more worthy and of greater excellency and perfe∣ction: Whilest therefore, God has that estimation and value in our thoughts that he deserves, whilest there is nothing in our selves, or any other creature, which we preferr before him, whilst we conspire not with our lusts to depose him from bearing a Soveraign sway in our heats. and Consciences, whilst we have no other God before Him, not committing Idolatry to Wealth, Honour, Learning, and the like. It shall be lawful, in the second place, to love our selves: So that we fulfil this Commande∣ment, when we do not Deifie our selves, whilst we Sacrifice not to our own wisdom, nor burn incense to the pride of our hearts, &c.

32. Conceive then the meaning of this Law to be such, as if it had been more fully inlarg'd on this wise: Let every one that but hears any mention of Christ this day, take into deep consideration, and spend his most serious morning thoughts, in pondering and weighing, whether those be∣nefits, which Christ hath promised to communicate to every one that shall

be joyned and marryed to him by a lively faith, be worthy his acceptation: Let him oppose to them all the pleasures and profits which he can promise, or but fancy, to himself under the Sun.

33. If after a due comparing of these things together, he have so much wisdom as to acknowledge, that an eternal weight of joy and glory, an everlasting serenity and calmness be to be preferr'd before a transitory, unquiet, restless, unsatisfying pleasure: And seeing both these are offered, and set before him; or rather seeing such is the extream mercy of our God, that whereas the goods of this life, are not allow'd, nor so much as offer'd equally and universally to all, (For not many have ground to hope for much wealth, Not many wise, not many learned, saith St. Paul.) Yet to every man, whom God hath called to the acknowledgment of the Gospel; these inestimable benefits are offered and presented bona fide, without any im∣possible condition, so that (let the Disputers of this Age, say what they will) it shall be found, that those who have failed and come short of these glories offered, may thank themselves for it, and impute it to an actual vo∣luntary misprision and undervaluing of these riches of Gods mercies which they might have procured, and not to any fatal over-ruling pow∣er, that did inforce and necessitate and drive them to their destru∣ction.

34. These things considered, if you are indeed convinc'd, that light is to be preferr'd before darkness; It is impossible, but that you should likewise acknowledg, that it were meer madness for a man to imagin to himself any the most vanishing faint expectation of those glorious Pro∣mises, whilst he is busie and careful, by all means, to avoid those, indeed, thorny and unpleasant paths that lead unto them, whilst he promiseth to himself rest and impunity, though he walk in the Imagination of his own heart; Surely the Lord will be avenged on such a person, and will make his fierce wrath to smoak against him.

35. Therefore resolve upon something, If the Lord be God follow him, serve him, conform your selves to the form of new obedience, which he hath prescribed: But if Baal be God, if Mammon be God, if your selves be Gods, follow the devices of your own hearts; But by no means expect any reward at all from God for dishonouring him, or preferring a base un∣worthy lust before his commands. Lo 'tis the Lord of Glory who is Sal∣vation and the way too, it is he that hath professed, that there is no possi∣ble way of attaining unto him, but by treading in the same steps which he hath left us. A way which he found full of thorns, full of dif∣ficulties, but hath left it to us, even strowed with Roses in compa∣rison.

36. The greatest and most terrible Enemies which we can fashion to our selves, are those three, which St. Paul, hath mustered together, and ordered them just Roman-wise, the strongest in the Rear, 1. Death, and 2. the sting of that, Sin; and 3. the poyson of that sting, The Law. But over all these, we are more then Conquerours; for it follows, Thanks be unto God, which bath (mark, hath already) given us the victory through our Lord Jesus Christ. At the first, indeed, till the paths was worn, and made smooth, there were some difficulties; for, what could the Primi∣tive Christians expect, having all the world their Enemies, but reproaches, exiles, deportations, even horrible torments and death.

37. But we (blessed be our gracious God) are so farr from being an∣noyed with such difficulties and pressures in the way, that all those are to be feared and expected by them, that dare deny the Profession of our glo∣rious Religion. What therefore, if the Lord had commanded some great thing of us, even as much as he did of his Beloved Servants, the Apostles, and Primitive Christians, would we not have done it? How much more, when he says only; Be not ashamed of me; now, when you dare not be ashamed of me; now, that it almost death to be ashamed of me: Deny not me before this generation, who would hate and persecute you to the death, if you should deny me. Crucifie unto you the unclean affections, the incendiary lusts of your hearts, which the Heathens have perform'd for the poor empty reward of fame: Preferr not riches nor honours, before me, which is no more then many Philosophers have done for those vulgar changeable Gods which themselves have contemned.

38. Having therefore (beloved Christians) such Promises to encourage us, such as the poor Heathens never dream't of, and yet, for all that, tra∣velled more earnestly after an airy phantastical happiness of their own then we (to our extream shame be it spoken) do after the true one: Having such advantages, even above the blessed Apostles and ancient Martyrs, Let us walk as becometh the children of God, having our eyes fastened upon the Lord our Salvation, and conforming our selves freely and uncon∣strainedly to whatsoever it shall please him to prescribe unto us: Not ad∣mitting our own carnal reason and wordly wisdom into counsel about his Worship, nor believing any thing which he has propos'd unto us in his Word, but for the authority of him that spoke it, not accepting the persons of men, nor perswading our selves to the belief of horrible and unworthy Opinions of God, because men, affected by us, have so delivered. It was a grievous complaint, that God made by the Prophet Isaiah, Cap. 29. v. 13. Their fear towards me is taught by the Commandements of men.* 1.5

39. Again, we must subdue our Affections to be ruled and squared accor∣ding to the good Will of God, rejoycing to see our most beloved sins dis∣cover'd and rebuk'd, and even crucified by the powerful Word and Spi∣rit of God. Lastly, We must be ready for Christ his sake, to root out of our hearts, that extravagant immoderate Love of our own selves, that private affection, as Basil calleth it; resolving rather to undergo a shameful horrible death, then to maintain any inordinate base desire, or to take part with our filthy lusts against our Saviour, who hath so dearly re∣deem'd us.

40. Thus have you heard in General tearms largely, and, I fear, tedi∣ously, delivered the sum and effect of this Doctrin of Self-Denyal, (for the restraining of it to particular Cases, I have reserved to another hour): Now I will, according to my promise, as earnestly as I can, inforce this necessary duty upon you, from the two Circumstances before-mentioned, viz.

• 1. From the greater reasonableness in the thing commanded; And
• 2. Extream Love and Kindness of the Law-giver, that hath in his own person, given us a perfect example directing us how we should fulfill his command.

41. For the first, namely, the reasonableness of the thing commanded: To omit, how all creatures, in acknowledgment of that duty which they owe to God their Creator, do willingly submit themselves to his disposition,

denying their own specifical private natures for the general good of the world. For example; The Elements are subject to alterations and depor∣tations, to be destroy'd and revived, to be Instruments of Gods favour, and again, of his wrath: Surely, Man above all the World beside, (not ex∣cepting that glorious heavenly Host of Angels,) is by a more indissoluble Adamantine chain oblig'd and bound to his Maker; For, to which of the Angels said he at any time, Thou art my Son, this day have I begotten thee?

42. Again, when a great portion of those glorious Spirits had muti∣nously rebelled against God, and Man following the example of their prevarication, had with them plung'd himself irrecoverably into extream unavoidable destruction; In that necessity, God had no respect to those heavenly Spirits, which were by nature much more admirable and per∣fect then we; for he did in no wise saith the Apostle) take upon him the nature of Angels, but he took on him the seed of Abraham, and therein per∣formed the glorious work of our Redemption.

43. Surely, after this great Love, than which (I dare not say, God can∣not, but) I may well say, he will never show a greater, we, his unwor∣thy creatures, are bound to express some greater measure of thankful obedience then we were for our Creation. And, yet even then, the least that could be expected from us, was a full perfect resignation of our selves, to the disposition of that God that gave us our being. Therefore now, af∣ter a work that has cost God all that pains and study in inventing and con∣triving, and so much sorrow and labour in performing; Certainly, after all this, it is no great thing, if the Lord should require our whole selves, souls and bodies, for a whole burnt-offering a Sacrifice of praise and thanksgiving: If he should require from us our whole substance, whole Rivers of Oyl, and all the Cattel feeding on a Thousand Hills.

44. Yet now he is content, that less thanks shall satisfie, then was due before ever he perform'd that glorious work: Nay, he hath after all this taken off and subducted from that debt which we ow'd him for our Creati∣on. For whereas then one actual offence against this Law, did necessarily draw along with it inevitable destruction; yet now, our gracious God per∣ceiving that we are but dust, accepts of our imperfect sinful obedience; nay sometimes of the inward desire and willingness to perform, where there is not power to put it in execution. Nothing then can be more reason∣able, then that a Christian should be commanded, not to prefer the fulfilling of his own will before Gods Will nor to suffer that his carnal desires, should have greater power and sway with him, then the command of such a God; or, Lastly, not to withdraw his Allegiance and Obedience due to his Re∣deemer, and place them upon a creature, but equal, or may be, inferiour to himself.

45. Secondly, Consider the wonderful love and kindness of the Law∣giver, that hath already tasted unto us; tasted, nay, hath drunk the dregs of this unpleasant bitter potion. He by whom all things were made, even the Eternal Almighty Word: He which thought it no robbery to be equal with God, became his own creature, and submitted himself to be trod upon, reviled, hated, despised by the worst of all creatures, cruel, ungodly, and per∣verse sinners: He of whose fulness we have all received, did utterly evacuate and empty himself of his Glory and Majesty, denying to himself such things,

which he would not, even to the most despised creatures. For, saith he, The Foxes have holes, and the Birds of the air have nests, but the Son of Man hath not whereon to lay his head.* 1.6 Ye know (saith St. Paul, 2 Cor. 8.9.) the grace of our Lord Jesus Christ, that though he was rich, he became poor, that ye through his poverty might be made rich. So poor he was, that he was forced to borrow Tribute money of a Fish, and was fain to strain him∣self to a Miracle to get the Fish to bring it. So poor, that he was forc'd to borrow a young Colt of strangers, never known to him; Say, (saith he) The Lord hath need of him. A strange unheard of speech! The Lord that crea∣ted the world, and can as easily annihilate it, Yet he hath need, and hath need of a Colt, the Foal of an Ass. Time would fail me, for I suppose the World it self would not contain the Books that might be written of his dangers, his temptations, his fastings, his travels, his disgraces, torments, and death; all perform'd, without any end propos'd to himself besides our good and hap∣piness.

46. It behoved him (saith St. Paul) to be made like his Brethren in all things,* 1.7 that he might be a merciful and faithful High-Priest in things per∣taining to God, to make reconciliation for the sins of the People; For in that he himself hath suffred being tempted, he is able to succour them which are tempted. Which of you (my Beloved friends), when he does seri∣ously meditate on this place, will not be forc'd to sit down, even ra∣vish'd and astonish'd at the excessive & superabundant Mercy of our Lord Jesus Christ: That he which was the God that created us, in whom we live, move, and have our being; and, being more intrinsecal to us then our own Natures (as the Schools do boldly express) doth know our most hidden thoughts, long before they are, that he, notwithstanding, should descend to submit himself to the same infirmities and temptations with us, to this end, that by bettering and adding to that knowledg which he had before of our wants and miseries, to wit, by perfecting and increasing-his former speculative knowledg by a new acquired experimental knowledg, he might be better acquainted with what we want, and thereby more inclin'd to Mercy and Commiseration, and more powerful to succour us being tempted.

47. See, Behold (beloved Christians) how for our sakes, he hath enlarg'd, as it were, three of his glorious incomprehensible Attributes,

• 1. His Omnisci∣ence, by knowing that personally and experimentally, which he did before only know contemplatively.
• 2. His Mercy, in that this his Knowledg, doth more incite his Goodness. And
• 3. his Omnipotent Power, for (saith the Text) in that he himself hath suffered, being tempted, he is (thereby) able to succour them which are tempted.

There seems likewise to be an ac∣cess to his Glory by this his great Humility; For saith the Text in Heb. 5.5. Christ glorified not himself to be an High Priest.* 1.8

48. Wo unto us, my beloved friends, if such mercies as these be neg∣lected and sleightned by us: Wo unto us, if a Commandement proceeding from such a Law-giver have not greater force upon us, then any Obliga∣tion whatsoever.

49. And if these things be so, [Use 1] then (in the first place), How miserably are those deceived, that think they have sufficiently (observ'd this Com∣mandement when they deny to themselves some one delightful insinuating affection, some one enormous crying sin, to which they see others wilfully

and scandalously devoted; yet in the mean time, reserve to themselves ma∣ny a bosome, private, beloved lust.

50. You that know the story of Ananias and Saphira, may remem∣ber with what a fearful name the Holy Spirit hath branded their sin; it is called no less then Lying to the Holy Ghost: it comes near both in name and condition to that fearful sin for which Christ did not dye, and for which God could yet never find mercy enough to forgive.

51. Yet, consider what this sin was: They voluntarily sold all the means they had, that the money, being equally divided, might supply the necessity of those that wanted. Notwithstanding, to make sure work for some certain estate whereupon they might relie, they subducted some part of the money, and laid the rest at the Apostles feet.

52. S. Peter told them, that their land was in their own power; nei∣ther did any constraint lye upon them, to enforce them to sell all: But since they had profess'd themselves among the number of them, which were willing to cloathe, and cherish, and feed Christ, in the persons of their new-converted brethren: It was horrible theft, and desperate sying against God, to diminish one penny of the sum.

53. Now, that you may know how much this concerns you: Which of you (Beloved Christians) hath not solemnly, and publickly, sworn and vowed to Almighty God at your Baptism, not to prefer the vain pomp and vanities of this world, much less, the abominable crimes thereof, above your Saviour, into whose name you were baptized?

54. Are not you then most shamefully perjur'd, when you are so far from renouncing the vanities of this world for Christ his sake, that you will not be withdrawn from the crimes of it? When the base lust of an Harlot, or the furious excess of Wine, or that untempting, undelightful, and therefore more unpardonable sin of Swearing, and Blasphemy, shall be of sufficient force with you every hour, not only to withdraw all man∣ner of respect, and obedience from Christ, but even to make you cru∣cifie him again, and to put him to open shame.

55. And do not please your selves in this conceit, that because God does not exact of you now the forfeiture of your vow and promise, as he did of Ananias and his Wife, that therefore your case is much better than theirs: For, let me tell you, as our Saviour on such an occasion told the Jews: Think you that you are less sinners than they whose bloud Pi∣late mingled with the sacrifices, or those upon whom the Tower of Siloe fell? So let me say unto you: Think you, that because God shewed so ter∣rible an example upon Ananias and Saphira, for their lying to the Holy Ghost, by taking them away suddenly, by a fearful death; and hath not yet shewed the like upon you, that your sin comes much short of theirs, and that you may notwithstanding escape? I tell you nay, but except ye repent, ye shall likewise perish. Alas, what a trifle was that judgement which befell them, to those plagues which are reserved for wilful ob∣stinate sinners?

56. I beseech you therefore, Brethren, even by the bowels of Jesus Christ, that you would consider what it is you do, when you allow your selves in the practise of any one habitual sin; it is no less then a wilful wiping off the water wherewith you were Baptized; it is no less than an abjuring of Christ: nay, it is no less than a devoting and sacrificing your selves to Devils.

57. In the second place, [Use 2] Where will those appear, that are so far from denying all for Christ, that, for his sake they will not leave one de∣lightful profitable sin; they will rather deny Christ himself, than the least troublesome pleasure, running into all excess of riot: nay, they will sell Christ cheaper than Judas did; they will sell him, and take no money for him. What else do those that spend their time in idle vain Lying, in fruitless Oaths, in unnecessary Blasphemy? They can be con∣tent to see Christ himself almost every day naked, and do not cloathe him; hungry, and do not feed him; in prison, and do not visit him; for in as much as they perform not these works of charity to his beloved little ones, they deny them to Him. Will they be found worthy of Christ, that for his sake will not do so much as a Heathen hath done in an humour, or for the unprofitable reward of fame? that, for his sake, will not forgive their brother some small injury received; nay, perhaps some great kindness offered, as a seasonable correction, or loving disswasion from sin; that, for his sake, will not take the least pains in furthering their own salvation?

58. Lastly, [Use 3] What will become of me, and you, (beloved Fathers and brethren of the Clergy)? We to whom God hath entrusted the exercise and managing of three or four of his glorious Attributes: for to us is committed the Gospel of Christ, which is the Wisdom of God hidden from the world. And to us is committed the Gospel of Christ, which is the Power of God to salvation, and which worketh mightily in them which believe, even according to the mighty working whereby he rai∣sed Christ from the dead. And to us is committed the Gospel of Christ, even the Dispensation of the riches of his glorious Mercy, and com∣passions.

59. What then will become of us, if we, notwithstanding these great ingagements, these inestimable prerogatives, shall turn this Wisdom of God into foolishness, by exalting, and deifying our own carnal wis∣dom; if we shall weaken and make void this Almighty Power, by the violent opposition of our sinful lusts and affections; finally, if we shall be too sparing and niggardly in the Dispensing of these his Mercies; if we shall render his goodness suspected to our hearers, as if those fre∣quent and plentiful Offers of pity and compassion, were only empty histrionical expressions, and not professions of a mind, heartily and sin∣cerely inclined unto us.

60. I will tell you what will become of us; and I shall the better do it, by telling you first, what an excessive weight of Glory, we especially, shall lose by it: They that be wise (saith Daniel) shall shine as the bright∣ness of the firmament; and they that turn many to righteousness, as the stars for ever and ever. Not as those vulgar ordinary stars, that have light enough only to make them visible; but like those more noble lights, which are able to cast a shadow through the whole Creation, even like the Sun in his full strength. And the preferment we are likely to gain, is very answerable to our loss, we shall be glorious shining fire-brands, of the first magnitude, in whose fearful horrible destruction, God will shew what he is able to do.

Notes

• * 1.1

  Psal. 62.9.
• * 1.2

  Psal. 2.7.
• * 1.3

  Heb. 12.11.
• * 1.4

  Exod. 32.29.
• * 1.5

  Isaith 29.13.
• * 1.6

  2 Cor. 8.9.
• * 1.7

  Heb. 2.17, 18.
• * 1.8

  Heb. 5.5.