THE

GREAT DUTY

OF

SELF-RESIGNATION

TO TILE

DIVINE WILL.

EXTRACTED FROM A TREATISE

BY JOHN WORTHINGTON, D.D.

Blaster of JESUS College, Cambridge, and Prebendary of Lincoln.

THE

PREFACE,

BY BISHOP FOWLER.

            The following Treatise contains the substance of several Sermons, which were preached on divers Texts relating to each other, and most of them at Bennet-Fink, in London, where the worthy Author was, for some time, Preacher, till his Church and Parish were laid in ashes; and they were the last that were heard from him in that place.

            On that Lord's-Day, whereon the dreadful Fire of London brake forth, he was come to insist on the exem­plary Resignation of holy Jon to the Divine Will, under those dismal sufferings he was exercised with, which is the Argument of the Ninth Chapter of the Second Section of this Discourse. And it is to be believed that he was directed by a very special Providence to a subject, so highly useful and seasonable for preparing his hearers for that heavy calamity which was so nearly approaching them.

            The Reader will observe an excellent and most Christian spirit running through this whole Discourse; and will see great reason to believe, that the Author was very much affected with what he has written, that his heart was powerfully touched with the arguments he pursueth, and that he had not a merely notional, but an experimental knowledge of the excellency of a self-denying, resigned temper, and was actuated by a great zeal for the propa­gation of it, as being truly sensible that it is the very life and soul of Christianity.

            He appeared, to all that knew him, to have a vigorous sense of this principle; most of his discourses in the pulpit were much tinctured with it; and he gave many singular proofs of his living under the power and govern­ment of it.  Now the GOD of all grace, without whose blessing all our endeavors prove ineffectual, make this Treatise, with all other the pious labors of his Servants, instru­mental to the furthering of the great end of our Christian Faith,—the conforming us more and more to the Divine Will and Likeness, and the qualifying us by purity of heart, and a participation of that image of Gov, which consists in righteousness and true holiness, for his special favor and love in this world, and for a glorious immortality in the complete enjoyment of the ever-blessed TRINITY in the world to come.

EDWARD FOWLER.THE

INTRODUCTION.

            AMONGST all divine Truths, none are more frequently or more powerfully to be pressed and urged, than those that are wholly practical, that refer to spiritual obedience, that " pertain to life and Godliness," that tend to the real bettering of man, and to his transformation into the divine image; such as are most powerful to the subduing our own Wills, as divided from GOD’s, and the bringing them unto a conformity to the Will of Gun.

But, alas! these great practical truths have been, too commonly, either sparingly or but coldly and insignifi­cantly, not fully, clearly, and vigorously recommended. The great noise in the Christian World has been about the lighter matters of the Law, mint, anise, and cummin, meats and drinks, wherein the Kingdom of GOD does not consist. The great talk and zeal have been about things less necessary, and more obscure and doubtful; amen doting about questions and strifes of words, "whereof cometh envy, strife, railings, and evil surmisings."

            It pleases men to hear of speculative doctrines, and to be entertained with a luscious preaching of the Gospel, made up all of promises, and these wholly unconditional; it gratifies them to hear what is done without them, rather than what is to be done within them, and the necessity of sincere and entire obedience to our SAVIOR'S precepts. All would reign with CHRIST, but they would not suer with Him; they would hear only of CHRIST'S dying for sin, and of his being crucified for them; but to hear of their dying to sin, and their own corrupt will, of their being crucified with him, and suffering their wills to be resigned to the will of the FATHER, as CHRIST'S was, —to hear of making an entire oblation of themselves to GOD,—" this is a hard saying," few will bear it; it is very unpleasing to flesh and blood.. But how unpleasing soever it be, it is not therefore to be forborne: For "if we should seek to please men, we should-not be the servants of CHRIST." If we should humor people in their soft and delicate religion, we should not be faithful unto their souls, whose grand interest is to know and practice this first and great lesson in the school of CHRIST.

            SELF-RESIGNATION 1S a great part of the doctrine that is " according to Godliness." They are the wholesome or healing words of our LORD JESUS CHRIST, viz. "He that does not take up his cross, and come after me, cannot be my disciple;" nor "is he worthy of me."  This is healing doctrine, that alone can cure the inward distempers of our souls, and therefore absolutely neces­sary to be taught and pressed with all authority. It matters not that the carnally-minded and delicate Christian does not relish it. We that are the Ministers of the Gospel are to imitate careful Physicians, who, when they come to their patients, do not ask them what they love best, and then prescribe for them what is most pleasing to their palates; but, informing themselves well of the case of the diseased, they appoint what they judge most proper for them, though it be no whit grateful or acceptable to them.

            But howsoever the resigning their wills to the will of GOD be loathsome physic to the carnal, it is to the truly spiritual both meat and drink, as it was to their great Master: it is their constant diet; the savory meat which their souls love and live by: they esteem the fore-men­tioned, and the like words of their SAvIoui's mouth, " more than their necessary food."

            This so much neglected Doctrine of SELF-RESIGNATION is that which I design to treat of, and with all seriousness to recommend to those that name the name of CHRIST. For the more distinct understanding whereof, we must know, that SELF-RESIGNATION Both relate either, first, to the commands of GOD, particularly such commands as are difficult to nature, and grievous to flesh and blood; (for to obey in lesser and more easy instances is no worthy proof of our Resignation;) and thus considered, it im­plieth an entire Obedience to the preceptive will of Gov: or, secondly, it relates to trials, hardships and sufferings, such as GOD does allot and appoint, to humble us, and to know what is in our hearts; and thus considered, it implieth a meek Patience and quiet Submission to the divine disposals.

            But I shall not speak to these two distinctly, but join them both together in this Maxim, wherein is comprised the grand Fundamental of Practical Religion, viz. That a Christian is to resign his Will wholly to the Will c, f GOD, and to make an entire Oblation of himself to Him.  In discoursing on which we shall, first, present you with several weighty Considerations that recommend this SELF-RESIGNATION; and, secondly, set down such Helps and Directions as are most proper to attain it,

PART. THE FIRST;

CONTAINING

CONSIDERATIONS

CONCERNING

THE DUTY OF SELF-RESIGNATION;

CHAP. 1

            That it is the Law of our Creation, both first and second. The Consideration of GOD as a second Creator skewed mightily to enforce our Engagement to this Duty.  1: SELF-RESIGNATION is the Law of our Creation, both as we are Creatures, and as we are 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; it is not an institution peculiar to the times of the Gospel, so that for almost four thousand years, man was not obliged to it; but it is our unchangeable duty, 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 therefore must needsY be under an eternal obligation to yield universal obedi­ence to Him. This is an old commandment, which mail had from the beginning, rooted in and interwoven with his very being; and all the duties enjoined therein are branches of the everlasting righteousness, and are of an eternal and unchangeable nature.

            It is the character of Angels, that " they do his com­mandments, hearkening to the voice of his word," and that they "do his will:" and the Self-Resignation of Angels, their doing Gov's will in heaven, is the model of men's Resignation and Obedience on earth; for our SAVIOR has taught us 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 sub-stance, 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 obliges every rational creature, and the quint-essence 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. GOD himself cannot absolve men from the religious fear and observance of Himself, and a most obedient regard to his holy will.  What the Apostle says 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 commandment; not as if it were first brought in by CHRIST, as was said,—for men were never free to will their own wills, or 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 enforced anew by CHRIST, and had its power and virtue renewed and in-creased, and the engagement to it heightened, both by the doctrine and example of our SAVIOR; both tending to the advancement of Self-Resignation, in a way beyond any doctrine 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 obligation is now doubled. The consideration of GOD as our Second Creator mightily enforceth this duty. For,

            1. The relation of a new creature is more noble and honorable. In the second creation the image of GOD is repaired in the soul, and man that was a disfigured and disordered thing, by his apostasy from Gov, is restored 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."

            2. It is also a sweeter relation; there is a most dear love, to be admired rather than to be expressed, mani­fested herein; (1 John 3: 1;) "Behold what manner of love the FATHER has bestowed upon us, that we should be called the Sons of GOD." "Abba Father" comes more freely from the lips and heart of a new creature. Such may draw near to GOD with a filial freedom and humble boldness.

            3. Besides, it is a more advantageous relation: for " if children," says the Apostle, " then heirs, heirs of GOD and joint-heirs with CHRIST." And the inheritance they are heirs to, is "incorruptible and undefiled, reserved in heaven for them;" such as " eye has not seen, nor ear heard," and the glory of which "no heart can conceive;" of which, " according to the abundant grace of the GOD - and FATHER of our LORD JESUS CHRIST, they arc beGotten again unto a lively hope, by the resurrection of JESUS CHRIST from the dead."

            4. This new creation impowers, capacitates, 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. 2: 1O.) "We are his workmanship, created in CHRIST JESUS unto good works;" created unto entire obedience to the will of GOD, the foundation, and also the sum and abridgment whereof, is Self-Resignation.

CHAP. II

            That SELF-RESIGNATION is that which does eminently difference a good man from the Devil and the wicked; and that mere external performances do not distinguish between the one and the other.

            II. SELF-RESIGNATION iS that which does eminently difference a good man from the DEVIL and the wicked. Those Angels 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 Angels; and still they are impetuously actuated by a bois­terous self-will, and are impatient of having it checked. Belial is the DEVIL'S name, and that word signifies without yoke; and the children of Belial are for a boundless, lawless liberty; they " set themselves against the LORD and his CHRIST, saying, Let us break their bands in sunder, and cast away their cords from us:" they " alto­gether break the yoke, and burst the bonds," and are impatient of restraint.

            Wicked men, in whose hearts theApbstate Spirit worketh, are " the children of disobedience:" they are not for entire subjection to the Divine Will, though wise, good, and perfect; but addicted to their own will, which is childish, vain, and perverse, and to the gratifying of their " many foolish and hurtful desires." They are all for " walking after the imagination and stubbornness of their own hearts," and for " fulfilling the will of the flesh, and of the mind."‘Whereas the children of GOD are "chil­dren of obedience," (1 Pet. 1: 14,) " not conformed to their former lusts, but to the will of GOD."

            And here it is fit to admonish Christians, that it is a policy of SATAN, in all ages, to magnify some pieces of outward religion, and put such a value upon them as from them to denominate men good and religious; and so men are reputed saints, and the children of Gob, by such and such opinions and notions, such expressions, such observantes, such things as may be performed by very bad men: so that on these different forms are founded,different parties and sects, and each magnifies its own mode; and thereupon men are tempted to associate themselves with one or other, whom they repute religious. But in the mean while, the main thing is little minded, that which does intrinsically and eminently difference the good from the wicked, and that is Self-Resignation; that which our SAVIOR. makes the essential character of a true Christian, Self-Denial.

            This doctrine of denying and resigning ourselves, the doctrine of the inward cross, and of being dead to our own desires and interests, is very unacceptable and grievous to formal Christians. They would fain live to themselves, and please themselves, " being lovers of their ownselves, covetous, proud, incontinent, fierce, heady, high-minded, lovers of pleasure more than lovers of QOD;" as the Apostle speaks of some, who hereby denied the power of Godliness, whereof yet they had a form.

            It is a good service done to religion, to endeavor, both by life and doctrine, to rescue it from these abuses, and from being thought to consist in such outward spews, 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 of mere outward performances; to lessen the repute of any sort of mock-holiness, and ob­servance of only the externals of religion, be they such. as are commanded by GOD, or be they mere arbitrary and voluntary tasks, which have a show of wisdom and holi­ness, but indeed are a holiness of men's own framing.

            But yet, this is not spoken to lessen the repute of what is external, or with a design to make men regardless thereof, but only to awaken them, from resting in these externals, to the minding of a righteousness which "ex­ceeds the righteousness of the Scribes and Pharisees;" who were men very observant of the outward parts of religion, and strict as to things that did not cross their interests, but yet notoriously loose as to what was most strictly and mainly required by GOD. And therefore our SAVIOR, in the Sixth Chapter of Matthew, required his disciples to beware of strengthening that babel, that false imaginary holiness of the Pharisees, who by their specious appearances 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; as Praying, Reading, Preaching, and Hearing the Word. But even as for these, (not to men­tion such as men voluntarily impose upon 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 by the hypocrite or formal Christian, who may make a fair show 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, which is the good and acceptable will of GOD;—this is all in all; this is that which does 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 deny ourselves, to resign our wills entirely to the Divine Will, this is proper and peculiar to the inward and sincere Christian.

CHAP. 3

That SELF-RESIGNATION IS the most acceptable way of glorifying GOD;

and that He is honored by no per­formances separated from this.

            III. SELF-RESIGNATION, and a conformity to the Divine Will, is the most excellent and most acceptable way of glorifying GOD. The greatest honor we can express to an excellent person, is to endeavor to be as like him as may be; to imitate him in whatsoever commends and represents him as justly exemplary. And the most ex­cellent way of honoring GOD, is to endeavor 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’does GOD great honor, 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: hereby he thinks he does highly please GOD, as if GOD were such an one as himself, and were apt to be taken with words and shows, and did seek after such praises and respects.

            But thus to judge of GOD, and deal with Him, is really to dishonor Him as much as you pretendest to honor Him: it is plainly called in scripture, a " flattering of GOD;" (Psal. lxxviii. 35, 36;) " They remembered GOD their Rock, and the high GOD their Redeemer; neverthe­less they did flatter Him with their mouth, and they lied unto Him with their tongues." It was a good maxim of the Pythagoreans, "You shall then in the most excel-lent way glorify and honor GOD, when in thy mind you art like to GOD:"—when you art affected as GOD is affected, when you wiliest as He wills, and art willing to have that destroyed in thee which is contrary to the Divine Nature.

            That which the Chaldee Paraphrast observes on those words, (in Psal. 1. ult.) " Whoso offereth praise, glorifieth me," is very pertinent, namely, " whoso subdues and destroys the principle of inordinate affection in him, it shall be accounted to him as a sacrifice of praise." The mortifying of earthly members, the slaying of undue desires, corrupt interests, and uncurbed affections, is more, infinitely more pleasing than all those costly and pompous services under the Law, than the utmost that lip-service and tongue-devotion can make show of.

            That great bulk of ceremonies, those burdensome services under the Law, those multitudes of sacrifices of bulls, goats, lambs, &c., they did not, they could not avail, they were but mean and inconsiderable things, without the inward sacrifice of an heart sincerely and ingenuously affected. towards GOD. This, this heart, such a temper of spirit, did "please the Lotto better than a bullock that has horns and hoofs."—" 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 oil P"—with multitudes of outward services and bodily austerities, with long fastings or prayings, or prophesyings in his name; with large discourses, glorious expressions, vehement disputings, or the like? These he shall have, any thing shall be given, rather than that the sin. of the soul, the corrupt will, should be destroyed. But it is the walking with GOD in Humility and Resignation, which is that good thing which " GOD has showed thee, O man;" and which " the LORD thy GOD requires of thee."

            "The 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, wherein those legal ordinances are ceased, our more seemingly spiritual ex­ercises of religion, our prayings, our fastings, our saying LORD, LORD, and naming the name of CHRIST, and great profession of Christianity, and all other religious outward observances, are but empty things, of no account with GOD, except there be, at the bottom of all, a resigned heart.

            As St. JAMES says, "If any man seems to be reli­gious, and bridleth not his tongue," so is it most true, If any man seems to be religious, and bridleth not his Will, which is more hard, " that man's religion is vain."

CHAP. 4

That SELF-RESIGNATION is the way to Light, even in
the greatest difficulties and perplexities.

            IV. FOURTHLY, SELF-RESIGNATION IS the way to Light, and that in the greatest difficulties and perplexities. There is a kind of Divine Oracle within the self-resigning soul, which speaks clearly and plainly, not darkly and ambiguously, as that Oracle in Greece. There is a spi­ritual priesthood which has the Urinz and Thuntminz (not upon the breast, as AARON had, but) within the breast: Light and Integrity go together. " The Secret of the LORD is with them that fear Him, and He will spew them his Covenant;" or, as it is better in the margin, " and his Covenant, to make them know it:" That is, it is part of GOD’s gracious Covenant, to make them know his will. That which it concerns them to know and practice, GOD will not hide from the sincerely obedient.

            GOD makes such to " know wisdom in the hidden part," or in "the hidden man of the heart," to use St. PETER'S phrase.  But to speak more particularly. Where this inward principle of Self-Resignation is, there are the fewest Doubts; or, in case of such doubts, there are the speediest and surest Resolutions.

Now the Doubts and Solicitudes that perplex 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 advantages of knowing aright.

            1. Be the Doubts and Perplexities about our Duty, what we are to do: the self-resigning soul is in the best disposition to give a right judgment in this case, and is best prepared to receive divine light, and the guidance of GOD’s counsel.

            (1.) This soul is best prepared to receive Divine Light.  Such a soul is wholly made for obedience and submission to the will of GOD; it is brought up at the feet of CHRIST, and sits there (with MARY) in the posture and spirit of a willing and obedient disciple; and the Teacher of Souls will not neglect to show unto such the path of life. GOD will write his law in the humble and obedient heart; the rules of life and obedience shall be written within it by the SPIRIT of the Living Got). Those eternal characters of goodness and righteousness, which are in the mind of Goal, are copied out in the soul of a resigned Christian. " We have the mind of CHRIST," says the Apostle. " The meek shall He guide in judgment, the meek shall He teach his way." 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 written on living tables. They are" the law of the SPIRIT of LIFE," an inward living principle.

Again, the self-resigning soul is still and silent before the LORD. Lusts and corrupt interests are here silenced, which make a continual clamor in the unresigned, by their importunate solicitations; and therefore such a soul is better prepared to hear Got) coming to it in the still small voice, as once He did to ELIAS.

            Those gentle whispers of the SPIRIT, Pence divini murmuris, as PRUDENTIUS 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 passions must be calmed, and the.soul be in a state of due tranquility, to hear what GOD speaks to it. And when this is the language of our hearts, " Speak, LORD, for thy servant 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."

            (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 unresigned, unwilling to be wholly GOD’s, and have some interest to serve contrary to the design of CHRIST, and are eagerly carried out to it, it is no wonder if they err in their hearts, and know not the way of GOD, wherein he has declared He will have them to walk; for they are easily brought to fancy that right, which they strongly will, and • to judge things to be thus, from their impetuous willing them to be thus. And it is just with Go]) to give them up to an undiscerning mind, so that things appear to them, not as they are, but as they would have them; not according to their own inward nature, but according 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 easy to observe, that the same men, when they are free from temptations, and. from the power of passions, clearly see many things to be evil, and condemn them, which at other times they will not be convinced are so. Therefore, the self-resigning Christian, having that sub­dued in him that would tempt him to judge amiss, is in the ready way to the clearest discernment of the will of GOD. What is said of CHRIST, is, according to his measure, true of a faithful Christian, " He is of a quick understanding in the fear of the LORD;" Of a sagacious spirit; he has a more exact xeir i ov; " his senses are spiritually exercised to discern both good and evil."

            Such as " are not conformed to this world, but trans-formed by the renewing of their minds," shall " prove " and discern " what is that good, acceptable, and perfect will of GOD."

            Unpurified reason is far from being a sure and safe guide about what ought to be done; for it looks at what is profitable, rather than at what is honest. Though it may be quick enough to discern matters merely specu­lative, yet it is very apt to miscarry in matters of practice. 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."

            This is the privilege of the self-resigning soul, that knows no will of its own, divided from the will of GOD. Such a soul shall " understand the fear of the LORD," and have great and frequent occasions of saying with DAVID, " I will bless the LORD who has given me counsel."

2. Be the Doubts about our Condition, what it is to GOD-ward: As ST. JAMES speaks, " Whence come warn and fightings?" I may add, Whence come those Fears and Uncertainties,• that are to be observed in many 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?"

            Are not most of these tormenting fears in Christians to be resolved into the want of Faith and entire Self-Resig­nation? Men will not come thoroughly to this; they would be indulged in something or other, and yet would be at peace; they would be cured of their distemper, and yet are unwilling to have the root of it taken away. Consider, therefore, is there not something of Self-will that is too powerful within thee? Wouldst you not be unresigned, and please thyself in this or that thing? Dost you not say with NAAMAN, " The LORD pardon thy servant in this thing?" and as LoT, " Is it not a little one?" If this be so, GOD, who seeth the heart, seeth this; and he will not be mocked, nor bribed to give thee peace, by thy making a show of being resigned in other things.

            But if, by the power of GOD’s grace, our wills be entirely subjected to the Divine Will, we cannot have the least reason to torment ourselves with anxious thought-fullness about our state; we may be sure that the outward hell shall not be our portion, if we are delivered from the hell within; and that we cannot miss of the heaven above, while we have a heaven within us, by a free resig­nation to the will of GOD. They to whom the doing GOD’s will is their meat and drink, " have eternal life;" they, in a lower degree, live the life of souls in glory.

            Indeed it is as impossible for souls, whose sincere care it is to purify themselves as GOD is pure, and only to will as he wills, to be in hell, as it is for impure and disobedient souls to be in heaven. It is 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 "uncleanness, lasciviousness, hatred, strife, wrath, envyings, cruelty, unrighteousness," and the like works of the flesh, to grow in heaven. That soul cannot be miserable, which is entirely resigned.; for he " dwells in love," and therefore " in GOD, and GOD in him." Nor can the infinitely good GOD cast off any soul that cleaveth to him with full purpose of heart. Thirstings and holy breathings after the enjoyment of GOD, and a frame of heart agreeable to GOD, cannot fail to be united to Him their Original.

CHAP. 5

That SELF-RESIGNATION iS the way to Rest and Peace

That those that have attained thereunto, find satisfaction, both in doing and suffering the will of GOD; and that Self-Will is that which puts the world into

confusion.

            V. SELF-RESIGNATION is the way to true Peace and Joy; Joy unspeakable, " Peace which passes all under-standing." By the way, observe, that neither words nor thoughts can reach spiritual excellencies; this is their sole privilege, that they can never be overvalued. Other things we may easily speak too highly of; but we can never invent too magnificent expressions concerning these; we cannot raise men's expectations too high concerning them. It will be said by the soul that conies to. know these things by experience, " Behold, the half was not told me."

            This Self Resignation, I say, is the way to a holy Rest; to the Sabbath of the Heart. If you wilt enjoy the true rest, and keep the inward sabbath, you must not " do thine own ways, nor speak thine own words, nor find thine own pleasure." You must " cease from thine own works." All desire rest, peace, and pleasure; but no where shall we find them but in yielding ourselves to GOD; and that they are to be found in this way, our SAVIOR has told us; " 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 bearing his burden, in a sincere and entire obedience to his laws, in learning of Him, who was meek and lowly in heart, a pliable temper of spirit, we shall undoubtedly find the sweetest tranquility of mind.  As the soul groweth in Resignation, it returns more to its rest; it comes to be more, as it would be, by being more restored to its original constitution. 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 privileges of it; it "tastes and sees how good the LORD is;" and the more a man is conformed to the Will of GOD, 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 hidden manna, and the white stone, with a new name in it, known only by him that receiveth it."

            Those who 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."

            A man can have no peace that cherisheth his deadly enemy in his bosom; it cannot be well with him in whom self-will abounds. Our own desires are the corrupt humors that disturb the inward man; and till these be purged out, there can be no health, no joy, no rest. Inordinate self-love breeds perpetual tumults in our breasts; for having many appetites to be satisfied, so long as any of them are crossed, (which must be sometimes,) they must necessarily be very troublesome; but a sweet composure of soul enters with Self-Resignation, and removes the cause of trouble and disquiet.

            There is indeed pain in the first tearing off our wills from those things to which they cleaved. As it is said of the milch-kine that drew the Ark, their calves being shut up, that they went lowing all the way to Bethshemesh; so it is with souls in their passage to Resignation, they then parting with what was fondly beloved and eagerly pursued by them. But they are no sooner arrived at this state, but the bitterness of the death of the old corrupt man is past, the hour of travail is over, and they re-member no more the anguish, for joy that the new man, created after the image of GOD, is born in them. They have now broken through the difficulties of the way, are got out of the Wilderness, over Jordan, and their feet are on the Holy Land, the "land of righteousness and rest." The ways of religion are not, as before, grievous, but paths of peace and pleasantness.

            Religion is now become their temper and life; and sin is grievous and hard to them. It is not so troublesome to them to be patient as to be passionate, to forgive as to revenge; humility is more easy than pride, sobriety than intemperance; chastity and purity are more easy than lust and sensuality; and the like may be said of the other graces and virtues. To the self-resigning soul, CHRIST'S commandments are so far from being grievous, that the inward voice of such a soul is, " I delight to do thy will, O my GOD."

            And as the yoke of CHRIST'S Law, so the yoke of his Cross, is not grievous to the self-resigned. He says, with his SAVIOR, "The cup which my FATHER giveth me to drink, shall I not drink it?" Let GOD feed him with bitterness and wormwood, yet his meditation of him is sweet. He possesseth his soul with patience, and often also with joyfulness.  It is sweet to a Christian to find himself willing to be without that which he desired, and to suffer that which he was,rnost averse to, when it appears to be the will of GOD that he should have such trials, and continue in such circumstances. How sweet is such a temper to the soul! It is far sweeter than the obtaining and enjoying that we desire.

            But as for the unresigned, his impatience and self-will make his cup more bitter, and his cross far heavier than it is in itself. To such an one even the grasshopper is a burden, and a light affliction intolerable.  I may in the close of this add, that Self-Resignation is the way to peace among men, and that it is self-will which puts the world into confusion, and makes it so uncomfortable a place. Men that are passionately carried out to please themselves, are neither themselves at rest, nor suffer others so to be. These create differences, blow the coals of strife, and are ready to set on fire the course of nature, or the wheel of affairs; and from the abounding of such conies complaining in our streets. From this self-will it is, that we cannot sit down quietly under our own vine and fig-tree; and from hence it is that the world is become a great 4celdanaa, a field of blood, and a vale of tears.

CHAP. 6

That SELF-RESIGNATION is the way to true Liberty of Spirit,

and the contrary to perfect Slavery.

            VI. SELF-RESIGNATION iS the way to true Liberty of Spirit. That which some call Liberty, namely, " to walk in the ways of their own heart, and in the sight of their eyes," is in truth perfect Slavery. The Apostle PETER says, that " of whom a man is overcome, of the same he is brought into bondage." But he that lives to the pleasing of his own will, is overcome of pride, envy, covetousness, unruly passions, fleshly or spiritual lusts, and therefore is in bondage to them. Wicked men are described as " serving divers lusts and pleasures;"—not one, but many lords; and these such, that to be under the power of them is a most ignominious bondage. " But if the SON make us free, we shall be free indeed."

            Now He makes men free, by delivering them from their Self-will; by bringing them to will as His FATHER and He will; by uniting their wills with those things that are intrinsically and immutably holy, things which are in their own nature good; by enabling them to act con­formably to everlasting and unchangeable righteousness and goodness. But those that would live as they list, in giving indulgence to the flesh, and fulfilling it in the lusts thereof, affect such a kind of freedom as GOD Himself has 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 tyrannical and unreason-able; never was poor Israelite 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 him upon such employments, as are no less contrary to freedom than to the excellency and dignity of our nature. To be actuated by eager ambition, or unsatiable covetousness, or a vehement thirst after bodily pleasures,—what a miserable servitude must it be to the free and heaven-born spirit of man.

            But there is no Liberty like the being free to good, and enlarged to spiritual obedience. He that is so has an empire within him; he has victory over the world, both the good and evil things of it; his mind is disentangled, and lord over those whom it before obeyed. SOLOMON expresseth the excellency of the freedom which this man Enjoyeth in these words, " He that ruleth his own spirit (or passions) is better than he who taketh a city."

            To do good with readiness of mind, and without re­luctance, is the most glorious Liberty; and this is the happy consequent of Self-Resignation.

For the farther clearing of this grand truth, know that GOD is not cruel in his restraint of our wills. He does not, like REHOBOAM and wicked rulers, affect to lay an un­merciful burden on men; nor does He, as one ambitious to show absolute sovereignty over us, give out his laws merely for his own will and pleasure. But this is an important truth, That the business of Religion is wholly for the good of man. Therein GOD seeks not any ad-vantage to himself, for He is an infinitely perfect Being. " He is not worshipped with men's hands, as though He needed any thing. Our goodness extends not unto Him." In all his injunctions, He seeks only the interest of his creatures.

            We cannot hurt GOD by our self-will and disobedience, but we shall thereby most certainly wrong our own souls; and knowing that this pleasing of our own will is no better than sweet poison, the Lover of our Souls warns us of the danger of so doing.

In short, Con is most holy and wise, our Creator and Lord. As He is worthy and most fit to give us Law, so is that which He has given us most holy, just, and good. He does not command us any thing in that law, written in men's hearts, and more fully declared in Scripture, but what is absolutely better for us to observe than not; nor has he forbidden us any thing, but what it is absolutely better for us that it should not be allowed us; and there-fore it cannot be doubted but that the true Liberty consists in Resignation to the Divine Will.

            This weighty truth is most clearly discerned by the self-resigning soul; for he never feels himself so free, or so much master of himself, as when engaged in GOD’s service. But the natural (that is the sensual) man cannotreceive this doctrine; it is foolishness to him. He looks upon the laws of his Creator and Redeemer as too severe, and the entire observance of them as unnecessary and troublesome; as if the wisdom of GOD did not better know the just bounds where man was to be restrained, and where he might be indulged, than he doth; as if there were envy in the infinitely good GOD, and an evil eye towards us, in denying us any thing that is for our good.

            It becomes us, therefore, to have our minds deeply affected with this truth, That it cannot be Liberty to be loose from GOD; all He commands us being in its own nature unchangeably good, and all his laws such as it is most fit for us to be governed by. Both his commands and restraints proceed from his tender love and care of us.

            Though souls as yet unexperienced in religion do not understand thus much at first, but are apt to think that GOD might have dealt less severely with them, yet they come to be of another mind, when they are grown up to maturity in CHRIST. Then they evidently see that all GOD commands or forbids was out of the most tender goodness; and therefore what at first was grievous to them, becomes their choice. They "esteem (with DAvlD) all GOD’s precepts concerning all things to be right." They do not think the way too narrow that leads to life, nor wish it broader than it is. They do not wish the yoke or burden of CHRIST to be more easy or lighter than it is; all they wish is, that they were more strong to bear it, to obey more cheer-fully and constantly. They know that the only way to have their wills, is to resign them to GOD; that it is for their own advantage, not GOD’s, that He calls for their hearts; and that He requires them for this end, that He may fill them with true peace, rest, and heaven.

            The great foundation of men's backwardness to receive this doctrine, is their mistake of that which they call themselves, their generally valuing themselves by the body, and their reference to this present world; by which means they are chiefly carried out in their affections towards the

236      THE GREAT DUTY OF          SELF-RESIGNAT1OIV,         237

things thereof, to the satisfying of its appetites, though never so prejudicial to their souls. The vulgar opinion is, that the Body is the Man; and consequently, that to love the,body, is for a man to love himself, and that to " make provision for the flesh, to fulfil the lusts thereof," is to make provision for himself.

But the ancient and wisest Philosophers, as also the primitive Fathers, and great Lights of the Church, would not so much as allow the Body to be one half of the Man. Man is not that part which is seen: And the Holy Scrip­ture puts Soul for the Person very frequently. Man is it creature that can think, reason, and understand; and that which does this is the Soul only, 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 or tabernacle, wherein the Soul dwells.

Upon this account, GOD forbids us to love our bodies better than our souls, or equally with them, and permits is not to satisfy the cravings of our bodily appetites, to the damage of our souls: and all the declarations of his will concerning us are for the great end of restoring to the soul its dominion over the body, and maintaining its dignity and superiority.

And when it is able so to do by cleaving to GOD, and willing as he wills, its slavery ceases, and it has reco­vered true amplitude and liberty. "I will walk at liberty," says the Psalmist, " for I seek thy precepts." ADAM, affecting to be loose from the will of GOD, thought to have gained more liberty, but he was sadly mistaken. DAVID would once be free to gratify the unwarrantable desires of his heart; but by this licentious and false free­dom, he lost the true; he miserably sunk himself into a narrow and slavish spirit: and therefore he prays that GOD would " renew a right spirit within him," and that he would " stablish him with a free spirit."

CHAP. 7:

That SELF-RESIGNATION iS the Sum of the Gospel-Com­mands: that all the Ordinances of the Gospel, and even Faith itself, are in order to this.

            VII. SELF-RESIGNATION IS the Sum of the Gospel-Commands, the whole concernment of a Christian. If there be any other commandment, (as the Apostle says of Love,) it is briefly comprehended in this, " You shall resign thyself; you shall deny thine own will, and sur­render it to the Divine Will." This is the great lesson in the school of CHRIST; "He (says our SAVIOR,) that will be my disciple, must deny himself, and take up his cross, and follow Me."

As PLATO would have it written upon his School-Door, Let none enter that is unskilled in Geometry; so this is the most proper motto for the School of CHRIST, " Let none enter here, that is not resolved on Resignation."—, " LORD, what wouldest you have me to do," is the first thing to be minded by all CHRIST'S disciples.

And as it is the Alpha, so is it the Omega also; it is both the first and the last lesson of Christianity. All is done when this is done; and till this be learned, all that we have done or learned signifies very little. When we have well gotten this, we are disciples indeed. It is not the saying, " LORD, LoRD," but the " doing the will of GOD," that will give us that title.

            It is observable, that in Rom. 12:, (a Chapter richly fraught with divine morality, and matters of Christian practice, as any in the Epistles,) the Apostle, describing and inculcating the most excellent instances of Practical Christianity, sets this first, as comprehensive of all the particular duties mentioned afterwards; namely, the giving up ourselves as a sacrifice and entire oblation to GOD; (ver. 1,) " I beseech you, by the mercies of GOD, that ye present your bodies" (that is, yourselves, bodies being here put for the whole man, in allusion to the bodies of beasts offered in sacrifice under the Law,) " a living sacrifice, holy, acceptable unto GOD, which is your reasonable service." In this general exhortation (together with the words following, which are an illustration of it,) is summed up whatsoever is particularly mentioned in the following verses, relating to the practice of the several graces required of a Christian. From hence flow the particular duties hereafter expressed; and they are all contained herein, as in the seed and root. Plainly thus: —If you give up yourselves an entire oblation to GOD, you will " show mercy with cheerfulness," " love without dis­simulation," and be " fervent in spirit;" you will " re­joice in hope," be " patient in tribulation," and " con­tinue instant in prayer;" you will " distribute to the necessity of saints," and be " given to hospitality;" you will " not recompense evil with evil, but overcome evil with good;" you will, " as much as in you Iieth, live peace-ably with all men."—And so for all other duties which concern a Christian Life.

            So that the foundation of Christian practice is Self-Resignation, and from it may be expected every duty 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 naturally from us, as streams from a fountain.

Let me add, that Prayer, and all the Ordinances of the Gospel, are in order to this; the business of them all is to unite our wills inseparably to the Divine Will.

And even that great and high grace of Faith, is wholly subservient to the attainment of this Self-Resignation. The design of Faith in the Power of GOD, is to encourage us to go forth against those Anakims, those lusts that war against our souls; that at last all may be destroyed in the mind of man, which is contrary to the will of GOD.

            And as for Faith in the 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 forgiven, but it has a farther aim, namely, that we, being delivered from tor­menting fears about the pardon of our sins, may love GOD and CHRIST more, that we may obey more, and that 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 partakers of the Divine Nature; for to this end were the Promises given, and to this end they are to be applied; and when we partake of the Divine Nature, our wills become one with the Divine Will.

CHAP. 8

That SELF-RESIGNATION is that wherein consisteth the Power of Godliness;

and that, as it distinguisheth both from the insincere and from the weak Christian.

            VIII. TFUs Self-Resignation (as is manifest by the last Chapter) is that wherein consisteth the Power of Godliness; it is the great proof and expression of it.

By the Power of Godliness, I do not only mean that which is opposed to an empty Form of it, but also Godliness in its Strength and vigor, that which is powerful as well as sincere. To suffer no will to rule in us, but what is agreeable to GOD’s will, to regulate all our inor­dinate desires, to cross their cravings, and to have the love of the world, and all self-love, overcome in us; these are the worthy achievements 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 great things of Religion.

            1. This Self-Resignation is the only expression of that Power of Godliness that distinguishes from the false Christians. These are, both the Publicans and Sinners, and the Pharisees and Formal. To die to their own will, and, " through the SPIRIT, to mortify all the deeds of the body," is Death indeed to these, and the King of Terrors, The separation of their hearts from the lusts to which they have cleaved, is like the separation of soul and body; and their spirits and lives declare, that (how much soever they may excel in some things) here they are sadly short.

            And it is worthy of observation, that these people, being 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, 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 to be found in their spirits and lives. They are not able to hide their being under the power of either sins of the flesh, or of the spirit. They cannot so artificially ape the Christian, as not to betray an inordinate affection to the world, either the profits, pleasures, or honors of it; and, in too many instances, a will unre­signed to His, whose followers they pretend to be. From what has been discoursed, it therefore appears, that the Power of Godliness is but a mere sound, named, but not experienced 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 opinion, and against some certain sins; they may profess a great love to CHRIST, faith in his merits, and zeal for his honor; they may speak in such a strain, as is wonderfully taking with the vulgar, and have notable gifts in discoursing about the things of GOD, and in pray­ing to Him; they may strain at gnats, and be very scrupulous in some small and disputable things;—and yet be self-lovers, seeking and pleasing themselves, "lovers of pleasure more than lovers of GOD, covetous, envious, proud, high-minded, unrighteous, unfaithful, unmerciful, uncharitable:" And such as are any one of these, not-withstanding all their specious Form, are perfect strangers to the Power of Godliness.

            Now I would offer that question of our SAVIOR, " What do ye more than others? " What excellent, what difficult thing, such as is worthy to be thought an instance of the Power of Godliness, do ye? You constantly, it may be, frequent the public 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 excess of riot: these are good things; (and woe be to them that despise or neglect external duties;) but if you do no more than this, what extraordinary thing do you? May not any man, void of the SPIRIT, do the same?

            You can pray without a form; you can dispute and discourse about matters of religion, and in such a way as is apt to affect others; you can deny thyself in some things, that will not disadvantage thy beloved sins; you dost reform in some things, as to outward deport­ment: but in all this, " What dost you more than others?" Shall the Power of Godliness be placed in those things, in which merely outward and notional Christians may be as ready and dexterous as others? Alas! what are all these, to that which the Scripture calls " cutting off the right band, plucking out the right eye, and selling all for the pearl of great price P" What are these to the "mortifying of earthly members," to the "crucifying of the body of sin," to the "being dead to sin?" All which ex­pressions are not to be looked upon as high metaphors, but as sober realities, and our necessary duty. And these are the things wherein that Power of Godliness shineth forth, which distinguisheth between those that are indeed alive, and those which have only a name to live.

            You showest that you have read and heard much, has had a good education, has kept good company, and art of good natural parts; but how have you prospered in Self-Resignation? Art you more crucified to the world? Have you more power over thy spirit? Is the power of thy self-will more broken? Art you more free and ingenuous in thy obedience? GOD looks at the heart, and temper of the mind. The difference between then and men is mainly within, in the influences of religion upon their spirits, in its bettering their inward frame, and thereby mending the outward course of life.

            2. Self-Resignation is likewise the only proof of the Power of Godliness, in the second sense; that (as was said) which distinguishes strong from weak Christians, those that are grown nearer to a perfect stature in CHRIST from others, who, though sincere, are but babes in CHRIST.  It is according as men excel, more or less, in Self-Resignation, that they arc stronger or weaker Christians. This fully appears by what has been already said.

            Now who sees not, that there is exceeding much in this consideration also, to recommend this great duty. For weak Christians, though ever so well-meaning, bring not near so much honor to Religion, as the strong do; nay, often they much discredit it. But none can doubt that it is exceedingly more for the honor of our LORD and his Religion, to have his servants healthy and in good heart, than to have only a company of sickly, impotent persons to attend Him, such as are always com­plaining of difficulties, and to whom every service, that calls for self-denial, is grievous. It is much more for his honor, that his Church should be an Academy of persons strong and hardy, than that it should be a mere Hospital; that it should be an Orchard of well-grown and goodly trees, bringing forth much fruit, rather than a Nursery of tender plants and little shrubs. It is not for the honor of CHRIST, the Physician of Souls, that his patients should be always. feeble, sore, and faint, and at best but between sick and well; but that they should grow up to a healing, constitution, a good complexion, and a sound temper. " Herein is my FATHER glorified, that ye bear much fruit.

            And though it be true, that GOD will not " despise the day of small things," and that Cmusf is far from insult­ing over the weaknesses of young Christians, where there is at the bottom simplicity, or the " good and honest heart;" yet He will not encourage or indulge them in a

lazy continuance in a state of weakness and childhood; but is displeased with those, who, when for the time they might have been at " strong meat," are yet but at " mill;" who, while they should be " fighting the good fight of faith," and " running with patience the race set before them," still he on the ground, complaining and disheartened.

            And I add also, that according to the Power of our Godliness, and our strength and growth in grace, we shall have more or less Assurance of the goodness of our state, and higher or lower degrees of Glory in the life to come.

CHAP. 9

That SELF RESIGNATION IS the Establishment of GOD’s Kingdom in us here,

and an Introduction to his King­dom of Glory hereafter.

            IX. SELF-RESIGNATION IS the Establishment of GOD’s Kingdom within us here, and an Introduction to his Kingdom of Glory hereafter.

            1. It is the Establishment of the Kingdom of GOD and CIIRIST within us here. No sooner has 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 our will is brought into compliance with the Divine Will, then is JESUS crowned and enthroned within us.

            DAVID, in his troubles, and in his triumphs, was a type of CHRIST. He met with many troubles and diffi­culties before he was established in his throne; and the spiritual DAVID meets with many also. His difficulties arise altogether from the opposition of our wills: they rage and set themselves against the LORD, and against his Anointed, as the Moabites, Philistines, Ammonites, and House of Saul, did against DAVID. " We will not have CHRIST to reign over us," is the inward language of the unresigned. But no sooner is self-will persuaded to yield, but the Kingdom of CHRIST is come into us. We may then cry,, " Hallelujah, for the Loin GOD Omnipotent reigneth."

            2. It is also a necessary Preparation and Introduction to the Kingdom of Glory: nay, it is the very essence of happiness, and, without Self-Resignation, there can be no such thing.  The happiness of glorified souls does not consist in their being above the stars; for a soul not resigned to the will of Gov, would be as far from heaven, though mounted to such a height, 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 Gov, and so not continue in Resignation, 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 Religion,—that happiness consists In being transformed into the Divine Image, in partaking of the Divine Nature, in having one will with Gov, in being free to obedience; and that the unspeakable and glorious joy of blessed souls arises chiefly from that harmonious agreement which is between GOD and them.

            Other notions of Heaven are unspiritual 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 does fitly express it, " to desire to carry this world along with them when they leave it."

And because it is absolutely impossible that man should be in a happy state while he is otherwise affected than GOD is, thence it is that the infinite, sovereign, and per­fect Goodness requires our conformity to Himself, and will have a participation of his Holiness and Image the con­dition of attaining a participation of his Happiness, nor will dispense with purity of heart in order to the seeing of Him: for, without this, without the agreeableness of our wills to the Divine Will, we shall be wholly unqualified for Gov's Kingdom, and incapable of the happiness thereof.

CHAP. 10
That Self-Will is the Root of all Sin and Misery.

            X. SELF-WILL, on the contrary, is the root of all sin and misery. Every sin grows out of this root of uncurbed desire and self-will, which is a " root of bitterness, a " root that beareth gall and wormwood."

            It may be fit here again to observe, that in that large enumeration of those evil dispositions which make times perilous, this is mentioned in the first place, " Men shall be lovers of their ownselves." This is mentioned first, as being the root of all the rest.

It was well observed.by ST. AUSTIN, "The Devil'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.

            The soul wherein Self-will is set up, says with PHA­RAOH, "Who is the LORD, that I should obey him?" This is another " abomination standing in the holy place," erected in the soul which should be holy to the LORD. Self-Will is an inward and mysterious Antichrist, " op-posing and exalting itself above Gov;" it " sits as God in the heart, that inward temple of God, " showing itself that it is God."

            In the Scripture, the pleasing of our own will is fre­quently put in the general for all sin. Going on in sinful and wicked courses is expressed by " walling in the ways of thine heart, and in the sight of thine eyes." Men's wickedness is often styled, C° walking after the imagina­tions of their own heart." The doing- of sinful actions is called, " doing thine own ways, and finding thine own pleasure.",- And 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, must needs be so of the latter; sin and misery being inseparable.  And as we showed that the happiness of Heaven, as to the main, consists in being transformed into the Divine Image, or the having but.onc will with GOD, so the hellish state chiefly consists in a perfect contrariety to GOD, and the soul's opposition to the Diving Will.

            Therefore is the Devil a most miserable creature, be-cause 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 endeavoring to draw others from complying with it: And those with whom he prevails he makes as miserable as himself.

If there were no Self-Will there would be no Hell; according to that of Sr. BERNARD, Cesset voluntaspropria, et infernos 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 a happy and glorified one, is to suppose the greatest contradictions and inconsistencies.  There can be nothing of Self-Resignation in Hell, and nothing of Self-Will in Heaven.

CHAP. 11

That the Love of CHRIST, in dying for Sinners,

lakes the Duty of SELF-RESIGN AVION highly reasonable.

            XI. Tax Love of CHRIST, in dying for us, is most powerful to oblige Christians to Self- Resignation. CHRIST's giving Himself a sacrifice to GOD, in a way of Expiation, layeth the strongest engagement on Christians to offer up themselves as a sacrifice to Him, in a way of Resignation and Obedience.

This improvement the Apostle makes of this considera­tion, (2 Cor. 5: 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 them-selves, but unto Him which died for them." What could be more express?—" Should not live unto them-selves," not please themselves, gratify their own will and lusts, but please CHRIST, and du his will in all things: " Not seek our own, but the things which are JESUS CHRIST'S;" not pursue our own ease, profit, and honor, but live to his glory, and prefer his interest before our own.

The like inference the same Apostle makes in 1 Cor. 6: 2O: "Ye are bought with a price; (viz. with the pre­cious blood of JESUS CHRIST;) therefore glorify GOD in your body and in your spirit, which are Gon's." And what is the best way of glorifying GOD has been showed in the third Chapter.

            The Death of CHRIST is the great manifestation of his Love. By the bitterness of his cup, by the depth of his sorrows and sufferings for us, we may make an estimate of the exceeding height of his affection. " Behold and see, was there any sorrow like unto his sorrow?"—and therefore, " was there any love like unto his love?" " Greater love has no man than this, that a elan lay down his life for his friends;" but he laid down his life for us when enemies.

            Out of Love, he left the bosom of his FATHER, and humbled Himself to a mean and afflicted life upon earth. He " who was rich became poor, that we through his poverty might be rich." Such was the " grace of our LORD JESUS CHRIST."

            Out of Love, he died. He who was " Load of all," " the LORD of Glory," "the brightness of GOD’s Glory, and the express Image of his Person," humbled himself to death, even the death of the Cross. And notwith­standing the pains and sorrows He felt were inexpressibly great, yet after his resurrection, He would have gone into the Garden again, gone over his agony again, and drunk again that bitter cup which made his soul so sor­rowful,—He would have gone to Calvary, and been cru­cified again and again, had it been the will of his FATHER, for the redemption of man; for He knew nothing but to be obedient and perfectly resigned to his will.

            This is that " Love of CHRIST which passes know-ledge;" and can there be a more natural, a more power­ful engagement to Self-Resignation? Did CHRIST so freely give Himself for thee, and should not you most heartily give up thyself to Him? Was all of CHRIST turned into a sacrifice for thee, and should not you make an entire oblation of thyself to Him?

            It is not only ingenuousness but justice, wholly to live to Him that died for thee, and bought thee with so dear a price. Did He suffer such inexpressible pains for us, and shall not we be willing to endure some pain, which at first will be, in denying the solicitations of our fleshly mind, and in going about to cross our own will? Shall not we also patiently undergo any sorrows with which the Divine Wisdom secs meet to exercise us? The worst that we. can undergo in this world is far short of our SAVIOR'S sufferings in our behalf.

CHAP. 12

That the Example of CHRIST layette a mighty Obligation
on Christians to SELF-RESIGNATION.

            XII. IN the last place, the Example of our LORD JESUS CHRIST obliges us very strongly to the practice of Self-Resignation. There never appeared in the world so perfect and lovely a pattern of the best Life, as the Life of CHRIST. There never shined in the world such a light; nor was He in any thing a more shining example to us than in Self-Resignation; a signal instance whereof we have in that speech of his, in his agony in the Garden, FATHER, if You 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 occur in the story of his sufferings: "Then he began," not only " to be very sorrowful," but " to be very heavy," and " to be sore amazed," and that even to an Agony. And both in ST. MATTHEW and ST. MARK is that expression, soul is exceeding sorrowful, even unto death."

Secondly, By the great Weakness of his Body. In his agony " He sweat as it were great drops of blood;" an extraordinary, unnatural sweat, falling from him in thick, clammy drops, and this in a cold season too. And so weak was his body, that an Angel comes down from Heaven to strengthen Him. This was a visible manifes­tation of excessive heaviness, and of a great conflict within Him; his mind so strangely affecting his body.

            Thirdly, By his Prayers and Tears. He prayed thrice to this purpose, " FATHER, if You be willing, let this cup pass from Me:" and the third time he prayed with more earnestness and vehemence. And when He prayed, " He kneeled down," says ST. LUKE; " He fell on his face," says ST. MATTHEW; " He fell on the ground," says Sr. MARK. He lay prostrate on the ground, and put Himself in a posture of the lowest humiliation. And besides, his " prayers and supplications were offered up with strong cryings and tears."

            By all this, (and more might be added,) it appears that this cup was exceedingly bitter, and his sufferings and sorrows were beyond compare. And yet He was willing to undergo thew; though there was that in his human "My natural will, which had a great antipathy against this cup, yet it was not overcome thereby; but the divine principle in him did bring this will into a due acquiescence, and by the power thereof He freely resigned it up to the will of his FATHER.

            Now the consideration of his Example lays a great obligation upon us to follow Him, as in every other grace, so particularly in his Resignation. For the Gospel repre­sents Him not only as a propitiatory Sacrifice, but also as an Example. The Gospel does not only 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 Example, and to 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 SAVIOR'S Death, to make void the necessity of our being conformed to his Life, that one of the great ends of his coming into the world, and clothing Himself with human nature, was that He might give us an Example of living, and be a Pattern for our imitation.

That GOD might the more plainly and familiarly teach us how to be like Himself, He was pleased to manifest Himself in flesh, to tabernacle among us, go in and out before us in our likeness, and become the most excellent pattern of holiness, that as He was, so we might be in this world.

            And I heartily wish that Christians did more seriously consider what a transcendent privilege and advantage it is, that they have the spirit and life of CHRIST set before them in the New Testament, to show what a spirit they should he of, and what a life they should live. This is such a favor as the People of GOD had not vouchsafed to them in the Old Testament. And therefore if our lives be not better than theirs, we do not live as becomes Christians; nor are we faithful to this and other advan­tages we have above them, But I tear we are too insensible of this privilege, and that we do not think sufficiently of this, that He who " was in the form of Got), took upon Him the form of a servant," and was tempted in all points as we are, that we might have a complete pattern and guide in those varieties of conditions, difficulties, and temptations which we may meet with, and be instructed how to behave our-selves therein in a manner worthy of CHRIST.

This I know, that those Christians who are most sensible of this extraordinary privilege, who have high thoughts of the Life of CHRIST, which is the Life of GOD manifested in our flesh, who have it most in their eye, and are most affected and enamored with it, are most visibly bettered, 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 in every way more exemplary; more of Got) is in them of a truth; they are greater ornaments to the holy Religion they profess, and more qualified with such a disposition as renders them universally. useful to mankind, than other Christians.

            And thus we have seen how many powerful Considera­tions there are that demonstrate the exceeding Reason­ableness of this Duty of Self-Resignation, and strongly oblige us to the practice of it.