Quest. 2

Anfw. I

though a man may trample upon all his Duties, and opon all his Graces, as to the point of Juftification; yet as to the point of San&ification, he may not mif-cal the Graces of God in him, and his Duties, faying, Thefe are nothing but the fruits of Hypocrify; for then he should speak evil of the Spirit, whofe works they are. A man tramples, and treads upon the Dirt; but he will not trample upon Money, upon Gold and Silver; why? because that is a preciour mettal,or hath the ftamp, or the image of the Prince up on it. Now,our own Duties,our own Righteousness, and Holiness,as to the matter of Juftification, they are nothing worth, and fo we trample upon all : but as to the matter of San&tification, they have the image of Chrift upon them, they are precious mettal; and therefore, for a man to say, This is Hyporcifie, and all is nothing but Hypocrifie; this is not Self-Denial: properly, Self-Denial in Spiritual things is; as to the matter of Juftification, to renounce all; and as to the matter of San&tification, to attribute the ftrength, the power, and the glory of all,unto Jefus Chrift, and to ones felf nothing: and when a man does attribute all the ftrength, the power, the glory of all to Jefus Chrift, and to himself nothing; then he is faid to deny himself in Spiritual things. This by way of Explication.

But now, Secondly, Whereby may it appear that the Goffel works this grace in the heart of man?

If the Law, and the preaching of the Law cannot make a man to deny himself in Spiritual things, then the Gofpel must do it for this grace is to be obtained, and found fome where, fomething muft work. Now the Law, and the preaching of the Law, can never make a man to Deny himself in Spiritual things; but rather it will make a man to Seek himself in Spiritual things:For,what is it to preach the Law: but when I fhall come from God, and tell ye, That if you do keep the Ten Commandements, and fail in nothing; ye fhall be Saved: but if ye fail in any one point ye fhall be Damned,and loft for ever: This will not make a man to Deny his own Righteousness, but rather to Seek himself,

himfelf, his own Salvation, to avoid Damnation, and feek himself in Spiritual things. But now, when I come to ye, and speak thus unto ye from the Lord, That if you do throw down all your own Righteoufnefs,at the feet of Chrift, and reft only upon him; ye fhall be faved: this will make a man to deny all his own Righteousness, and deny himself in Spiritual things: and this is the Gofpel. And the Gospel muft needs do it. For, what is the Gofpel? but the Voyce of Chrift, the Preachings, and the Sermons of Chrift? Now look as it was with the first Adam; the firft leffon, that the first Adam did learn, pra&tice, and teach his pofteriry, was, To Advance bimfelt in Spiritual things. The day that thou eatest (laies Satan to him) thou shalt not die; but thine eyes fbal be opened, and thou Gen.3.5 balt be a God. Which he beleeved, and did eat, and fo laboured to Advance himself in Spiritual things: The firft leffon, that ever he learn'd, and taught his pofterity, was, to Advance himself. So the fecond Adam; the first leffon that ever the second Adam (Chrift) put in pra&ice, was Self-denial in Spiritual things. For (faies the Apoftle) He thought it no robbery to be equal with God, and yet bumbled himfelfunto the form of a fervant, and became of no reputation. This was the first thing. Now (Ifay) the Gospel is nothing elfe, but the Voyce of Chrift, the Sermons, and Preachings of Jefus Chrift the Second Adam, and there, and there only, is this leffon to be learned.

Phil. 2.

6,7.

Dan.4.

30.

Secondly. Every godly, Gracious man, that lives under the Gofpel, Is of a fpirit, and difpofition contrary to the world. This is the difpofition of the world, To write an Iupon what they do. Ye know what that proud Kingfaid, Have not I built this great Babel, for the bonor of my Magiftie? have not I built it? And ye know what the Legal-Pharifie faid, Lord, I thank thee, that I am not as other men; no Extortioner, and the like: Ifaft, I pray, Lake, 18. I give almes. He writes an I upon what he does. Now 11,21. the fpirit of a Beleever is contrary; and though a Beleever fay, I pray, yet he will bite that I in again, and he will

fay

Ifa5.9

19.

Ifa.43.

25. Luke. 13

32.

Luke 15.

18,19.

fay, yet not I, but the Grace of God within me. He is of a difpofition contrary unto that of the world, and therefore cannot write an I upon what he does.

Thirdly, Every Godly, Gracious man, that livech under the Gofpel? is very tender of trenching upon, or doing any thing contrary to Gods Prerogative, unto Chrifts Prerogative. This is the Prerogative of God, of Chrift, to write an I upon what he does. I create the fruit of the lips, peace, peace, faies God. I,even I am He. So in many places. Go (faies our Saviour Chrift)tell that fox Herod, that I work to day, and to morrow. This is the great Prerogative of God, and of Chrift,for to write an I upon what they do. Now Beleevers, they are very tender of doing any thing that may intrench upon Gods Prerogotive, and therefore they cannot write an I upon what they do,but deny themfelves in Spiritual things.

Fouthly. The more truly any man does Repent, the more fenfible he is of his own Unworthinefs, and fo the more Self-denying in Spiritual things. Yeknow how it is with the Prodigal in the Parable, when he comes home, faies be upon his return, I will go unto my father, and I will fay, I am not worthy to be called tby fon, make me as one of thy bired fervants. In my fathers houfe there is bread, and I'le go home, and be contented to be one of my fathers hired fervants. Before he went out, no Room in his Fathers house was good enough for him; but now upon his return, any room in his fathers houfe is good enough. Before be went out, No Dist,no meat and drink in his fathers house would ferve his turn, but away he goes: but now in his return, In my fathers houfe there is bread enough (faith be) And let me be as one of thy hired fervants. Thus fenfible of his own unworthiness, and with felf-denial. Why? because now Repentance had taken hold of his heart. Well, the more therefore a man does Repent,the more fenfible he is of his own unworthynefs, and the more he will deny himself in Spiritual things. But I pray what is it that does caufe true Repentance? Is it the Gofpel? or is it the

Law?

#

Law? Nay, not the Law, but the Gofpel. Ye know what John faid, ye know what our Savior faid, and ye know what the Apoftle faid (for they all preach the fame things, the fame words) Repent, for the Kingdom of Heaven is at hand. They do not fay, Repent, for the Kingdom of Hell is at hand; repent, or ye thall be damn'd: but, repent, for the Kingdom of Grace, Mercy, and of Free-remiffion is at hand. So that it is the Gospel that does work Repentance, and therefore it is the Golpel, and the Gospel only, that does make a man fenfible of his own unworthiness, and to denie himself in fpiritual things.

But it will be Objected now, (in the Third place) How Object. fay ye, That the Gospel only works this? for, have we not heard, and bave we not read, That many Moral men, Heathen men, and divers Papifts, that have written much, and spoken much for bu mility, and Self-denial yea, and have gone very far in the pra Etice of it? How therefore, fay ye, That this is only the work of the Gospel?that this only is wrought where the Gofpel comes in power in the beart of a Believer, that seeks Justification by faith alone? For Answer, I grant ye, that the very Heathen, Papifts, Answ. and Moral men, have spoken much, and written much, concerning Humility, and Self denial: and have feemed to go far in the practice of it. I have read of fome Papifts, that have been fo abftenious, that they have gone up and down from one Tavern to another, and from one Feaft to another; and when men have been Eating and Drinking liberally, they have fate down, abfteining from all Meats and Drinks, prefenting themselves as patterns of Self Denial in the point of appetite.

And indeed, we reade of Three Degrees, that the more moderate Papifts do make of Self-Denial, and Humility. The firft Degree (faies Granatensis, and divers others) is, for a man to acknowledg, That all comes from God, and nothing from himself. The Second Degree of Humility is, to acknowledg, That whatsoever a man hath from God, he hath it not from Merit, but from Grace, and meer Mercy. The Third Degree of Humility or Self-Denial is, for

a man

1.

2.

a man, To be Eagle eyed,and quick fighted, in beholding another mans Excellency; but Mole-eyed, and not fecing his own Excellency. Even thas far the Papits. So that I grant, men may feem to go very far herein. But I fpeak of Self. Denial in Spiritual things: and do we reade of Moral, Heathen men, and the like; that do deny themselves, (it may be in words, but Ifay, in Practice) that do deny or have denyed themfelves in Spiritual things?

Take a Moral, Civil man; and though he may feem to be very Hamble, and deny himself; yet he is proud of his Humilitie. Saies one Phylofopher, when he came unto Plato's houfe, and faw his houfe lie verie neat: I crample upon Plato's pride (faies he:) Buc Plato anfwered again, Not without your own pride. But now, take a Beleever, and he doth not only denie himself, but is fenfible of his own pride, when he is moft Humble, in that very thing wherein he is Humble.

Again, Take a Moral,Civil man; and though he may feem to be very Humble, and to Denie himself; yet it is but in this or that particular thing: But now, a Belcever Phil.3.8. Denies himfelf in All. I count ALL things but dung, and droß (faies the Apostle) for Christ.

3.

4.

Again, Take a Moral, Civil man; and though he seem to be very Humble, and to denie himself; yet notwithstan ding, it is but the Artifice of his Reafon, and his Refolution. If I go on in fuch and fuch a way (faies he) I fhall be undone; and therefore I must deny my felf of this Company, and of this pleasure; and fo by the Arength of his Reafon, and Refolution, he does denie himself. But now, a Beleever, a Chriftian, he denies himself in Spiritual things, by the beholding of Jesus Christ.

Again, Take a Moral, Civil man, though he may feem to be Humble, and Denie himself; yet there is no Myfterie, no Spiritual Myfterie in his Self Denial: In Gofpel Self denial there is, the Gospel does work Mysteriouflie like it felf,it is the great Myfterie. Take a Christian,a Beleever,& I pray, do but obeserve a little, What a great Myfterie there is