THE

PRACTICE

OF

SANCTIFICATION:

EXEMPLIFIED IN

THE BELIEVER'S PRIVILEGES AND DUTIES.

THE BELIEVER'S PRIVILEGES.

 

CHAP. 1. THE ENTRANCE.

            THOU have heard the doctrine, precepts, and pattern of a man in his second, or new birth: now remains what follows all his life; and therein, 1. His privileges. 2. His duties.

            1. His privileges, as he is now a believer in CHRIST, are, justification, sanctification, glorification.

The first privilege which immediately follows our union with CHRIST, is justification.

A man may be said to be justified either virtually, or actually; either in CHRIST, or in himself. 1. Virtually in CHRIST: And this is from the day of CHRIST's passion, and in the virtue of his satisfaction; yet this intends no more but that satisfaction is made, and remission pur­chased by the blood of CHRIST. 2. Actually, in himself When a man has the possession of justification, immedi­ately after his union with the Lord JESUS CHRIST, Now this justification, considered as it is a state-of favor with GOD, which a man at his first believing is put into, is not reiterated; yet the particular acts of pardon and imputa­tions of CHRIST's righteousness are continually by GOD communicated unto the believer. In this respect this actual justification (or particular acts of pardon,) has its degrees of progression. The beginning thereof is laid in our first union with CHRIST; the consummation of it is not till the Judge at the latter day has solemnly pro­nounced the sentence of final absolution. Between these there is a progressive work-of justification, by the con­stant acting of the Spirit applying the blood of CHRIST by faith, to the quiet and comfort of the soul. The first we may term initial justification, the second progressive, the last perfective.

            It has been commonly said by some of our best divines, that justification is transacted inn our first incor­poration into CHRIST; at which time it is conceived, that the pardon of all sin is sealed to the believer at once. But I fear the misunderstanding of this point has laid the ground upon which some build that unhappy struc­ture which "turns the grace of GOD into wantonness." Who knows not that justification, according to the Scripture, is, The act of a judge pronouncing a.Judicial sentence, wherein he absolveth the person of the sinner from all sin and punishment due to him for sin, and that for the alone righteousness 1~ of the Surety, CHRIST, freely imputed, and by faith received of him? And according to this, I suppose we shall not err, if we say, 1. That a work of justification is even as yet to us future, viz at the last day, when we shall receive a final discharge, and when God' shall wipe away all tears from our eyes. And yet, 2. That in our first union with CHRIST there is a work of justification, viz. actual imputation of CHRIST's righte­ousness, and actual remission of all sin, or of what sin for the present the soul stands guilty of, at once, or at that time when it is first united to CHRIST. I dare not say; that justification is one individual act; or that all sins, past, present, and to come, are remitted to the believer at once; but this I say, that in our first union, all our sins, past and present, are actually pardoned; and, this favor received is a pledge of assurance, that in future also, by applying ourselves to CHRIST, we may receive the forgiveness of our daily sins, and that at the last day we shall at once be absolved from all accusations laid in against us, and that justification (besides those particular acts of pardon, and imputation of CHRIST's righteousness) does note, " A state of grace, and reconciliation with GOD, for the imputed righteousness of CHRIST.

            "And being justified by faith, we have peace with God;" (that is) CHRIST's righteousness being imputed, and sins pardoned, we have peace with God; not only peace from GOD in our consciences, but peace with GOD in our reconcilement to him, and his favor towards us. This reconciliation consists in two things: 1. In our peace with GOD, whereby the Lord lays by all acts of hostility against us: 2. In the love and favor of God. He now loves us not only with a love of good-will, but with a love of competency and delight. Oh! consider what a blessed state this is!

            Adoption follows reconciliation; whereby the Lord accounts us sons; " Behold what manner of love the Father has bestowed upon us, that we should be called the sons of God." The Lord accounts us just in our justification, friends in our reconciliation,. sons in our adoption. Now this adoption is either begun in this life, or perfected in the world to come, when we shall receive all the privileges of sons.

Sanctification follows adoption; no sooner are we sons, but we receive the image of our heavenly Father in sanc­tification; the manner of it is thus: 1. The Spirit works in us a principle of spiritual life. The Scripture some­times calls it a seed, sometimes a spring or fountain, sometimes the life of CHRIST, because it is conveyed unto us by the Spirit of CHRIST, by means of our union with CHRIST. What name soever we give it, we may not con­ceive it to be a new faculty added unto those which are in men by nature, but an improvement of those abilities to work spiritually as they did naturally before regene­ration. Hence it is that a regenerate man in Scripture is said " to walk after the Spirit,-to be led by the Spirit, ­to walk in the Spirit." 2. From this fountain spring all those habits of spiritual grace, which are severally distin­guished by the names of faith, hope, love. although, to° speak properly, they are but the diversifications of that spiritual principle within us, distinguished by these names. 3. From these habits of grace abiding in us, proceed spiritual motions and operations. And as it is with natural habits, so it is with spiritual, they are much increased and strengthened by the use and exercise of them, and are as much weakened by disuse, and neglect of such an exercise.

            The excellency of this privilege appears in these parti­culars: 1. This is our glory and beauty, even glorification begun: what greater, glory, than to be like unto God? " We are changed into the same image, from glory to glory; every degree. of grace is glory; and the perfection of glory in heaven consists chiefly in the perfection of grace. 2. This -gives us abundance of sweet peace. From whence come troubles, and doubts of GOD's favor and love? Is it not some guilt or decay here? Is it not our secret dalliance with some known sin? On the other side, what was Paul's rejoicing? Hezekiah's peace? The one cried, that " ipp all sincerity and simplicity he had his conversation among men;" the other, " Lord, remember I have walked before thee uprightly: not that this was the ground of their peace, for that only is free grace in CHRIST, but the means of their peace. That is a cursed peace which is kept by looking to CHRIST, and yet loving our lusts. 3. By this we have comfortable evidence - of our justification. Nor is this a running upon the cove­nant of works. Is not sanctification (the writing of the law in our hearts) a privilege of the covenant of grace', as well as justification. And can the evidencing of one privilege by another, be a running upon the covenant of works? Oh! consider, how many evangelical promises are made to persons invested with such and such graces! As of poverty, mourning, meekness. And to what end, but that every one may take and be assured of his por­tion manifested particularly therein? Surely' none are justified, but they are sanctified; or if not sanctified, they are not justified.

Glorification is the last in execution of GOD's eternal purpose: and herein we are made partakers of those endless and unutterable joys, which " neither eye has seen, nor ear has heard, nor the heart of any man con­ceived.

DUTIES IN GENERAL..

SECT. 1
Of the Equity of Duties.

            NO sooner is the soul translated into the state of grace, and crowned with those glorious privileges, but immedi­ately it cries out, " O Lord, what shall I do for thee? How shall I live to thee?" Good reason the soul should' now give up herself to CHRIST, for she knows she is not her own, but CHRIST's. Can there' be such a heart in any Christian, as to continue in sin, because so much grace has abounded? Oh no! " The love of CHRIST con­strains us," (says the apostle) " because we thus judge, -that he died for all, that they who live, should not live unto themselves, but unto him who died for* them, and rose again." There is a principle of love in the hearts of believers, and this love of CHRIST constrains them to live to CHRIST: " Ye are a chosen generation, a royal priest­hood, a holy nation, a peculiar people, that ye should show forth the praises of CHRIST, who has called Thou out of darkness into his marvelous light.".

SECT. I-I.
Of the Insufficiency of Duties.

BUT, alas! what are these duties to my Lord? Or what are these duties in themselves?

            1. All the duties of man are nothing at all unto God:.. " Can a man be profitable unto GOD, as he that is wise can be profitable unto himself? Is it any pleasure to the Almighty, that Thou art righteous? Or is it gain to him, that Thou makest thy ways perfect? If Thou be righteous, what givest Thou him? Or what receiveth he from thine hand?" All the service of m d angels, Though they, run parallel with longest lines of eternity, are no suf­ficient recompence for the soul's deliverance; " When we have done all, still we must say, we are unprofitable servants."

            2. All the duties of man are in some respect sinful " Christians may distinguish between that which is of the Spirit, in works after renovation, and the whole work after they have done it. Now although the motions and assistance of the Spirit be pure, holy, and without scum in the spring, to wit, in itself, yet by that time these motions and assistance have passed through the channels of their hearts, and have been mixed with their manifold corruptions in doing, even the whole work-thereby be­comes polluted." If this be so, that our best recompence to CHRIST for his love be unprofitable to him, and sinful as done by man; what shall I say? How must I carry myself to-my Redeemer?

SECT. 3.
Of the Healing of Duties.

            I DARE not but obey; Though all the duties in the world are insufficient to recompense those bowels of GOD's mercies in CHRIST, I must not therefore cast away duties. It is true, I cannot but sin in all I do; my best duties are tainted and mingled with sin; but will it follow, that be­cause I cannot be more clean, therefore I must be more filthy than needs be? Nay, O my soul, if Thou art mar­ried to that bridegroom CHRIST, duties and all things else are clean to thee. There is an healing of duties, if we be in CHRIST. Certainly that fruit which comes from a root of faith, must needs be good fruit. " I believe, therefore I speak," says the Psalmist. O my soul, canst Thou say, " I believe, therefore I pray; I believe, therefore I sanctify the Lord's day; I believe, therefore I do all duties of obedience?" Thy obedience then is the fruit of paradise, for it grows on the very tree of life; CHRIST is " the Sun of Righteousness, that arises with healing in his wings." CHRIST is that, Sun, that by his heat of love extracts all the sin out of thy duties, and so thy duties are healed; the spiritual part of them being presented by the intercession of CHRIST, and the defects covered by the righteousness of CHRIST.

            2. But bow shall I know that CHRIST thus takes my duties and heals them, and mingles them with his own incense, and carries them in unto GOD the Father? Didst Thou never find a spiritual fire come down, as it were, upon thy heart in duty, or after uty? In the times of the Old Testament, if they offere up a sacrifice, and a material fire came down from heave and burnt up the sacrifice, it was a certain testimony t t the sacrifice was accepted. Now in the times of the gos ei, we must not expect material fire to come down upon our duties; but has the Lord at any time caused an inward and spiritual fire to fall down upon thy heart, warming thy spirit in duty? There the Lord speaks thus much to thee, that thy sacrifice is turned into ashes, and it is accepted by JESUS CHRIST. This fire issues from the death and inter­cessions of CHRIST, our great High-priest.; it is the efficacy' of his blood, and power of his glorious intercession, which, when Thou feelest any good in duties, does at that very instant prevail with GOD the Father for what Thou feelest: say then, " Do I now in this ordinance, or in this duty, feel my heart warmed, or savingly affected? Oh! I see the Lord JESUS, who sits in glory at the -right hand of GOD, now remembers me a poor worm on earth, now I feel the fruit of his Spirit, power, grace, comfort, presence, sweetness; now I taste, I drink, I enjoy, and am abundantly satisfied with his rivers of pleasures; and if this presence of CHRIST be so sweet, what is himself then?" O my soul, if ever Thou dost thus feel the in­fluence of the blood and Spirit of CHRIST upon thy spirit

in duties, go thy way, and give glory to God.

SECT. 4.

Resting in Duties.

            And yet be wary, O my soul! It was Luther's saying, O Take heed not only of thy sins, but also of thy duties:" Couldst Thou desire and pray till heaven and earth shook, till Thou hadst worn thy tongue to the stumps; couldst Thou fast till thy skin and bone cleaved together; couldst Thou purpose with resolution to be better; couldst Thou reform thy heart, head, life, tongue, some, nay, all sins; couldst Thou live like an angel, shine like a sun, walk up and down the world like a distressed pilgrim; couldst Thou die ten Thousand deaths, he in hell so many millions of years as there are piles of grass on the earth, or sands on the sea-shore, or stars in heaven; I tell thee, not one spark of GOD's wrath against thy sins can be quenched by all these duties, nor by any of these sorrows or tears. It was Austin's saying, Though it sounds harsh, that " Repentance damns more than sin;" meaning, that Thousands perished by resting therein. But how shall any man know that he rests in his duties? By these signs following

            1. It is a sign that a man rests in his duties, if he never found it a hard matter to come out of his duties. If Thou canst not tell the time when Thou didst rest in duties, and didst groan to be delivered from these entanglements, Thou has just cause to fear.

            2. It is a sign that a man rests in duties, if he exceed= ingly prize the bare performance of duties; those duties that carry thee out of thyself unto CHRIST, make thee to prize CHRIST. Now tell me, dost Thou glory in thyself? Dost Thou say, " I was before ignorant, hard-hearted, but now I understand better, now I can sorrow for my sins, I can pray with some life?" Alas, poor soul! these things do argue only the Spirit of GOD breathing on thee, not dwelling in thee. If Thou restest here, if Thou thus enhancest the price of duties, then do I pronounce from GOD, that Thou dost rest in duties: " What things (says Paul,) were gain to me," 1 e. before his conversion, " those I account loss for CHRIST." This is the reason why a child of GOD, commonly after his prayers, doubts much of GOD's love towards him. Whereas another man, that falls short of him, never so much as questions his estate. The first sees much vileness in his best duties, and so judges meanly of himself; but the other is ignorant of any such vileness, and therefore thinks highly of them.

            3. It is a sign that a man rests in his duties, if he never came to be sensible of their poverty, and utter emptiness in themselves before God. Didst Thou never feel thyself in this manner? " Oh! I am ignorant as any beast, as vile as any devil; what a nest of sin and re e ion works in my heart. I once Thought, at least my heart d desires were good, but now I feel no spiritual life. O dea earn I am the poorest, basest, and blindest creature that ever lived!" If Thou never feelest thyself thus, Thou never earnest out of thy duties.

            4. It is a sign that a man rests in his duties, if he gain no evangelical righteousness by duties, 1 e. if he prize not, desire not, delight not in union with the Lord JESUS CHRIST. Hence a child of GOD asks himself after sermon, after prayer, after the sacrament, What. have I gained of CHRIST P Have I got more knowledge of CHRIST? More admiring of the Lord JESUS CHRIST? Have my affections been raised, my graces acted, my soul refreshed with the delights of CHRIST? On the contrary, a carnal heart that rests in his duties, asks only, " What have I done?" " I thank GOD," (says the Pharisee,) " I am not as other men are,-I fast twice in the week, I give tythes of all I possess." So I pray, and hear, and reform, and sorrow for sin, therefore I shall be saved. No such matter: let a man have a bucket of gold, does he think to get water because he has a bucket? No, no, he must let it down into the well, and draw up water with it. So must Thou let down all thy duties into the Lord JESUS CHRIST, and draw life, and light, and grace from his fulness, otherwise Thou shall perish without CHRIST. Oh! that the ministers of CHRIST would become sons of thunder in this matter! Many have had experience of CHRIST's enlarging the common gifts of his Spirit; but what have they felt of CHRIST's renewing, sanctifying, and healing their lusts? Oh! it is far more comfortable, to find CHRIST's power melting thy heart for sin, mortifying thy lusts, quickening thee to holiness, than to find ten Thousand enlargements in holy performances.

SECT. 5.
Of the Use and Ends of Duties.

            AND can Thou not, O my soul, be saved by thy duties? To what end then should Thou pray; or hear, or sorrow, or repent, or meditate, or examine? I answer,

            1. That hereby Thou may express obedience to GOD's will; " Rejoice evermore, pray without ceasing, in every thing give thanks, for this is the will of GOD in JESUS CHRIST concerning Thou."

            2. That GOD, the Father of our Lord JESUS CHRIST, may be honored by the performance of these duties " Herein is my Father glorified, that Thou bear much  fruit." Abraham believed, and gave GOD glory. So we. should pray, and meditate, and hear, and all should tend to the glory of God.

            3. That duties may be as evidences of GOD's love to them who are in CHRIST JESUS. They cannot save, but they let the soul into CHRIST, and follow and accompany such a man as shall be saved. Duties bring Thou unto CHRIST, and are evidences when Thou are in CHRIST, that the Lord and mercy is Thours; even as at the sacrament, the elements of bread and wine are outward signs to bring CHRIST and the heart together. Indeed the heart must not rest in these signs; but when the soul is let into CHRIST, then Faith must let go the outward elements, and treat immediately with the Lord JESUS. So grace and duties are inward signs; and while men make use of them only as signs and means to let them come in unto CHRIST, and their rejoicing is not in them, but in CHRIST; their confidence is not pitched upon them, but upon CHRIST; there will be no danger at all in making such use of signs; neither is it more derogatory to free grace, or to CHRIST's honor, for GOD to make such effects signs of our union with him, than it was to make outward signs of his presence. It is true, these are not full testimonies without the Spirit of CHRIST.

            4. That they who exercise duties may obtain the pro­mises. C1 Godliness is profitable unto all things," (says the apostle,) "having the promises of e life that now is, and of that which is to come." There are ny promises scattered up and down in the Word, and hereby GOD be not a debtor unto thee, yet he is to himself, and to In own faithfulness.-" Thou, Lord, payest debts, and owest none; it was free for thee before Thou had promised, whether to give me heaven or not; but now the Word is out of thy mouth, I use duties as means, Though I adhere only to thee, and to thy faithfulness, who have promised." Duties are considered,'first, as services, in respect of the command; and secondly, as means to obtain blessings at GOD's hands, in relation to his promise. Now most in the world perform duties as acts of obedience only, and so rest in the present performance; but if we do them in faith, we should have an eye to the promise, and look on duties as means to obtain some mercy; yea, salvation itself at GOD's hands, Phil. 2. 12, Rom. 10. 1O, 2 Cor. 8. 1O, 1 Pet. 1 9. But is not this to be saved by duties? No: for herein we speak of duties only instrumentally, and with relation to the Lord JESUS CHRIST; not as meri­torious causes, but as subordinate means of our salvation in the name of CHRIST. The best of duties, in their own natures, are but mere empty pits, and dry channels, Though never so curiously cut out, but CHRIST fills them.

            5. That these duties may turn to our comfort. Not so as for us to put confidence in them, or to take comfort from them as causes; that cannot be, for who can look upon any thing he does with that boldness? but as the testimony of GOD's love to us; and as the means of consolation? Thus Hezekiah, not as a proud Pharisee, but as a thankful acknowledger of what was in him, prayed, " I beseech thee, O Lord, remember me, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight." We may therefore take comfort from duties, not so as to rest in them, but as a means of grace, and so as to praise GOD thereby.

            6. That others may receive good and glorify God. " These things are good, and profitable unto men," (says the apostle); and " Let Your light so shine before men, that they may see Your good works, and glorify Your Father which is in heaven. CHRIST does not here encou­rage vain-glory, but he propounds the true ends of our visible holiness. Hierom said of Augustinee, that he loved CHRIST dwelling in Augustinee: so ought we to walk, that others may love CHRIST dwelling in us. There is an exhortation to wives so to walk that their husbands may be won to the Lord. Sweet soul, it may be, Thou prayest for thy husband, in a carnal condition; Thou desirest him to go to hear such a minister, such a sermon; go on in these duties, adding this to the rest,-see that thy life also may co-operate to convert him.

            7. That duties may carry us to the Lord JESUS CHRIST he alone " is able to save them to the uttermost that come unto GOD by him," 1 e. in the use of the means. Hear a sermon to carry thee to the Lord JESUS: fast, and pray, and get a full tide of affections in them to carry thee to JESUS CHRIST, 1 e. to get more love of him, more acquaint­ance with him, more union in him, and communion with him; use thy duties as Noah's dove did her wings, to carry thee to the ark of the Lord JESUS CHRIST, where only there is rest. If she had never used her wings, she had fallen into the waters; and if she had not returned to the ark, she had found no rest. So, if Thou shall use no duties, but cast them all off, Thou art sure to perish; and if they convey thee not to CHRIST, Thou may he down in sorrow.

            8. That the Lord CHRIST may be exalted, and advanced by duties. The main end of duties is the glory, of him who has redeemed us with the price of his blood, and the power of his Spirit; this sets the crown on his head. How many perform duties, not to set the crown on CHRIST's head! But this- is the main end of right obe­dience, that the crown may be set on CHRIST's head, that be who is King of Saints may have the honor given him due to his kingly office. O my soul, in respect of all those ends, use and exercise duties, but be sure of CHRIST in all, above all, more than all. Oh! let CHRIST have the crown set on his head, give him all the glory. Cast not away duties, but cast them down at the feet of JESUS CHRIST, as the twenty-four elders cast their crowns, saying, " Thou art worthy, O Lord, to receive glory, and honor, and power: for Thou have created all things, (and among them all duties,) for thy pleasure they are and were created."

And yet let me warn Thou of one dangerous snare. Some think if they fetch in their comfort by duties, as by prayer, meditation, &c. that then it would be a comfort only of their own hammering out, and not the genuine joy of the Holy Ghost. A desperate mistake; they set the workings of GOD's Spirit and their own spirit in opposition, when their spirits must stand in subordination to GOD's. GOD's Spirit usually works our comforts, by setting our own spirits at work upon the promises, and by raising our Thoughts to the objects of our comforts. And yet I deny not, that if any should so think to work out his comforts by meditation, prayer, reading the Word, as to attempt the work in his own strength, and not do all in subordi­nation to GOD, and the Spirit's assistance, the comfort would be nothing but vanity, a comfort indeed of their own hammering out.

_SECT. 6.
Of the essential Requisites in Duties.

            BUT what are they we call duties? Or what are those essential requisites in duties? Many by duties intend nothing but that which is external, as coming to the church and receiving of sacraments. I answer, these are like clothes upon a dead man, that cannot warm him, because there is no life within. The soul of all duties is that which is internal; in which respect three ingredients are necessary, viz. 1, That they be from God; 2, through God; arid, 3, to God. 1. From God. It is of the very essence of a duty, that it be commanded by God. Look to this in thy duties, know the commands, and do them, because they are commanded. If Thou dolt- them, and yet knows not that GOD commands them, this is no true obedience; or if tho'I knows they are commanded, but yet dost them not because they are commanded, neither is this obedience to God. In all duties rightly performed, there must be a knowledge of, and an eye to the will of GOD, Rom. 3. 2, Eph. 5. 1;.

            2. Through GOD, 1 e. 1. Through the Spirit, who does spiritualize them. 2. Through CHRIST, who presents them and makes them acceptable to God. (1.) Through the Spirit of God. Now the Spirit works on our spirits to the performance of our duties. And therefore look how much there is of the Holy Spirit in duty, so far it is sanc­tified,. so far it is accepted, and no further. " GOD is my witness," (says Paul,) " whom I serve with my spirit in the gospel of his Son." In every service we perform, our spirit stirred up by GOD's Spirit, must needs have a hand in it, or it is but the carcase of a right service. The soul, will, and affections must go together with our duties, (that I mean by our spirit,) or the vitals are wanting. If a man come to confess his sins, and yet slights them inwardly in his heart; if a man pray for reconciliation with GOD, and yet have no longing in his heart after it; if he ask grace, or the spirit of mortification, and yet his heart does not inwardly seek it; he prays not in the Spirit, and therefore GOD will not accept it. (2.) Through CHRIST: for CHRIST perfects, perfumes, and presents our duties to his heavenly Father. As duties come from us, they savour of flesh, but the angel of the covenant mingleth incense with them.; Rev. viii. 8, " and so he offers them upon the golden altar, which is before the throne." Here is sweet comfort, O my soul. What Though thy duties be weak, and cold, and confused; yet through CHRIST they are enlivened with his intercessory Spirit. Through CHRIST they are perfumed with the precious odours of his fresh bleeding merits, and blessed mediation, and so they are made acceptable to GOD, that he may receive them. Observe here a double intercessor: one is the Spirit, that helps our infirmities; the other is CHRIST, that makes them acceptable to God.

            3. To God; that is, to set forth his glory: for as his name is blasphemed when we walk in wickedness, so it is glorified in our doing our duties. This is the end of all our duties, indeed of all our doings; " Whether ye eat or drink, or whatsoever ye do, do all to the glory of God." One duty sanctifying CHRIST in the heart, is more than a Thousand. young Christians, it may be, do more works, but not as works of grace; the more evangelical our works are, and the more to GOD, the better they are " We are of the circumcision, who rejoice in the Lord JESUS, worship GOD in the spirit, and have no confidence in the flesh."

OF
SELF-DENIAL
SECT. 1
Of the Nature of Self-Denial.

            SELF-DENIAL is, a total, thorough, utter abnegation of a man's own ends, counsels, affections, and a whole pros­tration of himself, and of all that is his under CHRIST JESUS. And thus we have tUe meaning of CHRIST, " If any man will come after me, let him deny himself;" 1 e. let him lay aside his own wisdom as an empty lamp, his own will as an evil commander, his own imaginations as a false rule, his own affections as corrupt counselors, and his own ends as base and unworthy marks to be aimed at. " Let him deny himself," whatsoever is of himself, within himself, or belonging to himself, as a corrupt and carnal man; let him go out of himself, that he may " come to me;" let him empty himself, that he may be capable of me, and that I may reign and rule within him. As in Joseph's dream, the sun, moon, and the eleven stars did obeisance to him, and all the sheaves in the field to his sheaf; so in the regenerate man, all the supernatural gifts and graces, all the moral endowments and abilities, all the natural powers and faculties of the soul, with all the members of the body, and all the labors of the life, and whatsoever else, must do obeisance, and be made subject unto JESUS CHRIST. And this is true self-denial.

Sect. II

Of the Denial of sinful Self.

            FIRST, we must deny sinful self, and this we are to deny simply and absolutely, whether it be the whole body of corruption and concupiscence, or those personal corrup­tions which we in our particular state are more especially carried unto.

1. We are absolutely to deny the whole body of cor­ruption and concupiscence. We are to mortify, crucify, and subdue it, and to revenge the blood of CHRIST against this sin. This is the meaning of the apostle, " Mortify Your members which are upon earth, fornication, unclean­ness, inordinate affection, evil concupiscence."--Now for the denying or mortifying of this concupiscence, observe these directions,-(1.) Be sensible of it, cry out, " Oh wretched man than I am, who shall deliver me from the body of this death?" (2.) Endeavor to get a willing heart to have it mortified. (3.) Be peremptory in denying the requests of concupiscence; bar up the doors, give it no audience. So CHRIST gave Peter a peremptory denial when he would have persuaded him from his passion, saying, " Get thee behind me, SATAN. " (4.) Take pains to mortify this evil principle. " I run not in vain: I fight not as one that beats the air;" that is, I take pains, but not in vain; I. take no more pains than I must needs, if I took any less I could not come to that I aim at. The less pains we take in subduing this corruption, the more will it increase; we must use the means GOD has appointed, as the Word, prayer, fasting, watching, weep­ing, and mourning; to these I may add covenants and vows: provided that they be of things lawful; that we esteem them not as duties of absolute necessity; and that we bind not ourselves perpetually, lest our vows become burthens to us; if we will vow, let us only vow for a time, that when the time is expired we may either renew our vows, or let them cease, as necessity requires. (5.) Labor to get the assistance of the Spirit of CHRIST. " The wind bloweth where it listeth;" 1 e. the Spirit works where it listeth; yet this hinders not, but that the Spirit may list to blow in the use of the means. Surely there are means to get the Spirit, and to hinder the Spirit; the Spirit may be won or lost, in the doing or not doing these things:­

            1. If we would have the Spirit, we must know the Spirit; we must so know him, as to give him the glory of the work of every grace; the want of the knowledge of CHRIST's Spirit is the very reason why men receive not the Spirit. The first means to have the Spirit is to know the Spirit, that we may give him the glory of every grace. 2. If we would have the Spirit, we must take heed that we quench not the Spirit; I mean not, by quenching the Spirit, a, quite putting of it out; but a growing careless and remiss in the duties of religion, and not cherishing every good motion of the Spirit in our hearts. 3. If we would have the Spirit, we must take heed that we " grieve not the Spirit." Let us not drive him by our sins out of the temples of our souls, or disturb him in his gracious and comfortable operations there; but so demean our­selves that he may stay in our spirits, and manifest, without any eclipses or interruptions, his sweet and powerful presence within us.

We must absolutely deny those personal corruptions which we are more remarkably carried unto. Now for the denying and mortifying of this sin, (whatsoever it may be,) observe these directions:-I. Labor to see the disease; no man will seek for a cure, except he see the disease: the sight of the disease is half the cure of it. Endeavor to find out what is Your special sin.

            2. Abstain from all beginnings and occasions of this sin: quench it at first; if we cannot put out a spark, how should we put out a flame? If we get not the mastery over the first motion to sin, how shall we overcome it when it is brought to maturity?

            3. Turn Your delights to GOD, and CHRIST, who are heavenly things. There is no true self-denial that is only privative; a man cannot leave his earthly-minded­ness, but presently he must be heavenly-minded. As a man cannot empty a vessel of water, but presently air will come in its place; so a man cannot deny sinful self, but grace will immediately enter, and take possession of his heart. And Oh! when it is thus, when the intentions of our minds which we spent upon vanities, are now drawn into prayer and meditations, then lusts wither.

            4. Labor after further discoveries of CHRIST. Believe more, and depend more upon CHRIST; yea, trade immedi­ately with CHRIST, for CHRIST is the only agent in the work of self-denial. Mistake not, I do not say that we are mere passives in self-denial; in our progress we are workers together with CHRIST. And therefore it is said, that we purge ourselves, and that we purify ourselves, and that we, by the Spirit, mortify the deeds of the flesh, because CHRIST still in going on to purge us, and mortify our lusts, does it by stirring up our graces, and uses therein acts of our faith, and love, and many motives and considera­tions to do it. Let us therefore use all means required, but above all, let us bring our hearts to be more and more acquainted with CHRIST.

SECT. 3.
Of the Denial of our eternal Relations.

SECONDLY, we must deny natural self; and this we must deny only conditionally, and upon supposition of GOD's call.  1. We are conditionally to deny our external relations; to this purpose CHRIST says., " If any man comes to me, and hateth not father, and mother, and children, and brethren, and wife, and sisters, he cannot be my dis­ciple." Not that religion teaches or endures a saint to break the ties of religion or nature; Thou see it puts in a plea against such unnaturalness; "Honor thy father and mother." Relations are blessings of God; they are GOD's gifts, and bestowed on the saints in a way of promise. They are the loving tokens which CHRIST sends to our souls, that so he might draw our loves to him again; and hence it is lawful and commendable to rejoice in them, in subordination to GOD, and especially to lift up our hearts in thanksgiving to GOD for them, for " every creature of GOD is good, (much more the children of our loins, and wives of our bosoms,) if received with thanksgiving." Yet we must deny them for GOD in these cases.

            1. If they retard us in the way to CHRIST; if they entice us to make haltings in our runnings through fire and through water to the Lord JESUS. If our dearest relations should beckon us out of the way, or retard us in the way to JESUS CHRIST, "we must not respect father or mother, we must not acknowledge our brethren, nor know our own children." And CHRIST gives the reason, "He that loves father or mother more than me, is not worthy of me and he that loves son or daughter more than me, is not worthy of me." A man should love father and mother, and a man will love son and daughter, for love descends rather than ascends; but if any man love father or mother, or son or daughter, more than CHRIST, he is'not fit to be a disciple of CHRIST. 2. If they draw contrary ways, CHRIST drawing one way, and relations drawing another way. In this case, as CHRIST said, " If a man hate not father, and mother, and wife, and children, and brethren, and sisters; yea, and his own life also, he cannot be my disciple." If any man hate not, 1 e. if a man renounce not all carnal affection, if a man be not disposed (where these loves are incompatible,) to bate father and mother, and' all for the love of CHRIST, he cannot belong to CHRIST. These two cases may be summed up thus; if our relations do either retard our way to CHRIST or draw us from CHRIST, in this sense they ought to be forgotten.

The directions of self-denial in respect of our relations are these:

            I. Let us have them as if we had them not. This is the expression of the apostle: "The time is short, it remains, that both they that have wives be as Though they had none, and they that weep as Though they wept not, and they that rejoice as if they rejoiced not." The apostle here alludes to sea-faring men that have almost done their voyage, and begin to strike sail, and are even putting into the harbor;, so it is with us; our time is short, as soon as we begin our voyage, we are ready to strike sail. " It remains, therefore, that both they that have wives be as Though they had none," &c. q. d. Thou that are ready to cast anchor, trouble not Thourselves about these things, but rather, be ye steadfast, gird up the loins of Your minds,. let Your care be the greatest for heaven; and as for these outward relations, be as if Thou had none, or think as soon as Thou are ashore Thou shall have none; do not glut Thourselves, but moderate Your hearts in all such comforts as these.

2. Let us resign up all to God. This we have done, and this we must do still. (1.) This we have done in that day when we made our bargain for CHRIST. Every soul that comes to CHRIST, parts with all to buy that pearl, and in selling all, he sells not only his corruptions and lusts, but his father, mothei, wife, children, all relations conditionally. (2.) This we must do still; we must give up all to God; we, and they, and all, must be at the command of CHRIST, at the pleasure of GOD and CHRIST; indeed nothing is properly called our own but GOD and CHRIST; all other things are GOD's gifts, lent of GOD, and therefore, (as occasion is,) we must give up all to GOD again.

            3. Let us imitate them, (as occasion is,) who, for CHRIST's sake, have actually parted with their dearest relations. Thus did Galeacius Caracciolus, the noble marquis of Vico. Vico was one of the paradises of Naples, and Naples was the paradise of Italy, and Italy is the paradise of Europe, and Europe the paradise of all the earth. Yet this marquis being brought to hear a sermon of Peter Martyr's, GOD pleased so to work upon his spirit, that, he began to enter into serious Thoughts, whether his way of popery, wherein he was trained, was right or not. At last, having further light let into his soul, his resolutions were strong to leave the court, and his honors, together with his father, wife, and children, and whatsoever was dear to him. Many grievous combats he had between the flesh and the Spirit, when he resolved on his departure, but the greatest troubles were his relations. For, (1.) As often as he looked on his father, which he almost did every hour, so often he was stricken at the heart with unspeakable grief; his Thoughts ran thus: "What! and must I needs for­sake my dear and loving father? And cannot I else have GOD for my father? Oh! unhappy father of my body, which may stand in competition with the Father of my soul?"

            (2.) No less was he grieved in respect of his wife; for, having no hope that she would renounce popery, and go with him, be resolved also for CHRIST's sake to leave her, and to follow CHRIST; whereupon his Thoughts ran thus "And shall I forsake my wife, the only joy of my heart in this world, and that not for a time, but for ever! How many doleful days,-how many waking nights will she pass over!"

            (3.) There was yet a third care, and that was for his children; which were six in all. It was the more grief in that they were so young, as that they could not con­ceive what it was to want a father! The eldest was scarce fifteen, and the youngest scarce four years old. Towards them his Thoughts'ran thus: " Shall I within these few days utterly forsake these sweet babes, and leave them to the wide and wicked world, as Though they had never been my children, nor I their father?-Poor orphans! what will become of Thou when I am gone? Your hap is hard, even to be fatherless, Your father yet living!-Yet thus must I leave Thou, all weeping and wailing one with another, and I, in the mean time, weeping and wailing for Thou."

            Thus resolved, he left his family, and went to Geneva; and he was no sooner gone, but his friends and family were so astonished, that nothing was heard or seen amongst them but lamentations. By his father's commands, and his wife's entreaties, he was persuaded to see them once, and take his journey from Geneva to Vico; having stayed awhile, and being now ready to return to Geneva, his father, at his farewell, gave him many an heavy and bitter curse; his wife embraced him, and took him about the neck, beseeching him in a most loving and pitiful manner, that ~~ he would have care of himself, of his dear wife and children, and not so willingly cast them all away." His young children, all upon their knees, with arms stretched out, and hands holden up, and faces swollen with tears, cried out unto him "to have pity on them, his own bowels, and not to make them fatherless before the time." His friends, with heavy countenances and watery eyes, looked on him, and Though for grief they could not speak, yet every look, and every countenance, and every gesture was a loud cry, and a strong entreaty that he would stay, a aid not leave so ancient and noble a house in such a desolate case. But, above all, there was one most lamentable sight,:-Among his children he had one daughter of twelve years old, who crying out amain, and wallowing in tears, fell down, and catching fast hold about his knees, held him so hard that he' could by no means shake her off, and the affection of a father wrought so with him, as he could not offer with violence to hurt her. He labored to be loose, but she held faster; he went away, but she trailed after, crying to him, "not to be so cruel to her his own child, who came into the world by him." This so wonderfully wrought with his nature, that he Thought (as he often reported,) that all his bowels rolled about within him, and that his heart would have burst presently, and he should instantly have died. But notwithstanding all this, being armed with a supernatural fortitude, he broke through all those temp­tations, and fox CHRIST's sake denied all, and so returned to Geneva.-A glorious self-denial, or a glorious denier of his natural self.

SECT. 4.
Of the Denial of our special Gifts.

            WE are conditionally to deny our special gifts and en­dowments: as learning, wisdom, power, or any other abili­ties of mind and body. Indeed learning, wisdom, abilities, are in themselves excellent things. Silvius said, " That if the face even of human learning could but be seen, it would appear more beautiful than the morning­star." How much more may be said in respect of Divine learning, whose subject is GOD, and CHRIST, and the things of God? In this respect therefore we must not deny them. Yet we must deny them in these cases, 1. In respect of any high Thoughts of our own excellencies; "'Be not wise in Your own conceit," says the apostle; to which agrees that of Solomon, "Lean not to thine own understanding." 2. In respect of any use of them according to the world. Of this GOD speaks when he says, 111 will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent." Thus the apostle triumphed, saying, "Where is the wise? Where is the scribe? Where is the disputer of this world? has not GOD made foolish the wisdom of this world?" Worldly wisdom' usually scorns the great mysteries of godliness, the foolishness of preaching, the simplicity of the saints; but "this wisdom descends not from above," says the apostle, L° but is earthly, sen­sual, devilish." 1. Earthly;- it minds only earthly things. 2. Sensual; it prefers the pleasures of sense, and pleasing the appetite, before peace of conscience and a sense of GOD's favor. 3. Devilish; for it imitates the devil in contriving mischief and ruin against the glory of GOD, the plantation of his grace in the hearts of men: or it is devilish, because the devil usually sets those on work that have a little more wit to do him service: he knows they are more able and active to quarrel, rail, slander, disgrace the truth of GOD, or ministry of CHRIST. O poor souls! how do Thou bark and snatch at those hurtless hands, which would heal and bind up Your bleeding souls? O poor idiots! what wisdom is it for Thou to endeavor their extirpation, who are as stars on the right hand of CHRIST? They that would do CHRIST's ministers any deadly harm, must pluck them thence.

            The directions of self-denial in respect of our special gifts are these. 1. We must " think soberly of ourselves according as GOD has dealt to every man the measure of faith." We are not sober in the apostle's phrase, if either we pretend to that which we have not, or boast of that which we have. 2. We must mind the true ends of learning, wisdom, abilities. What are those ends? To do GOD more excellent and more glorious service, and to furnish the soul for an higher degree, and a greater measure of sanctification. 3. We must endeavor to walk before GOD in lowliness of mind. What! are thy gifts more eminent than those of others? It is the Lord that makes thee differ; and as GOD has been favorable to thee, so should his favors be as obligations to obedi­ence, humility, and meekness. 4. We must remember it is not the greatness, but the well-using of the gift that is the glory of the receiver. It is not the having any thing, whether much or little, but the having of CHRIST with it, that makes it full and satisfactory. 5. We should observe and weigh well, that the issue of all depends, not upon the abilities of man, but upon the all-disposing hand of God. "The race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor riches to men of understanding." All our abilities are under GOD's providence, who puts an efficacy into man's abilities, even as he pleases. 6. We should esteem all abilities, gifts, knowledge, as dung and dross " in comparison of the excellency of the knowledge of CHRIST JESUS, our Lord." All knowledge, art, learning, is nothing to CHRIST; there is no excellency in that man's knowledge that knows not CHRIST. If we know not CHRIST, it is nothing if we know ever so much. If we know CHRIST, it is enough, Though we know nothing more; enough indeed, for in knowing him we have all knowledge. " In CHRIST are hid all the treasures of wisdom and know­ledge." Among wise men, he is the choicest that knows most of CHRIST; it is CHRIST that puts afulness into our knowledge, as the shining of the sun in the air puts afulness of light into the eyes. Hence Paul made CHRIST crucified the centre and circumference of his knowledge, " the breadth, and length, and depth, and heighth of his knowledge,;" this was the full latitude of his knowledge, to know JESUS CHRIST; - and this is excellent knowledge, excellent for the author, matter, subject, fruits, and effects of it; this is saving knowledge, " This is life eternal to know thee, and him whom Thou have sent." Oh! never speak of learning, wisdom, gifts, abilities, in comparison of CHRIST. Bernard'could say, " If Thou writest, it does not relish with me, unless I read JESUS there; if Thou disputest or conferrest, it does not relish with- me, unless JESUS sound there. All learning is but -ignorance in comparison of the knowledge of CHRIST JESUS our Lord. Come then, and down with all knowledge in this respect; come, and submit to that true, spiritual, experimental knowledge of JESUS CHRIST.

            WE are conditionally to deny our common ends, which naturally men pursue and seek after, as profit, pleasure, aqd honor. I shall begin with the first. It must be granted that worldly profits, such as houses, lands, pos­sessions, are blessings of GOD, because they serve for the refreshing, comforting, supporting of our frail, weak bodies, while we live in this world. Yet we must deny them in these cases. 1. As temptations and snares; when they are either baits unto sin, or when they are the fruits and wages of sin. Thus Zaccheus denies himself in all his unjust gain which he had gotten. Restitution, as it is a most necessary, so it is one of the hardest parts of self-denial. Unjust gain is like a barbed arrow, it kills if it stay within the body, and pulls the flesh away if it be drawn out. 2. As oblations and sacrifices, when CHRIST calls us to dedicate them -unto him, then we must deny them. - Thus when Abraham was called from his country into a land which he knew not; and when Daniel was called from a king's court to a den of lions; when Moses was called from the honors of Egypt to the afflictions of GOD's people; immediately "they consulted not with flesh and blood," but willingly left their own comforts to obey GOD's commands. All we are, or have, we have it on this condition, to use it, to leave it, to lay it out, to lay it down unto the honor of our Master, from whose bounty we received it.

The directions of self-denial, in respect of our worldly profits, are these. 1 We must look on worldly profits as vanity and nothing. " Wilt Thou set thine eyes upon that which is not," says Solomon, " for riches make themselves wings, they fly away as an eagle." Observe, (I.) that riches are not, they are nothing. Those things that make men great in the eyes of the world, are nothing in the eyes of God. (2.) Observe, the Holy Ghost would not have us so much as set our eyes upon riches, they are not objects worth the looking on. (3.) Observe with what indignation he speaks against those that will set their eyes upon them, " Wilt Thou set thine eyes upon that which is not?" As if he bad said, what a vain, unreasonable, senseless thing is this? (4.) Observe, that he says, their parting from us is by way of flight, that is, a sudden, swift, and irrecoverable motion. (5.) Ob­serve, that this flight is by the wings of an eagle, which of all bird's has the most sudden, the most swift, and the most irresistible motion. (6.) Observe, that none needs to put wings upon them to fly away, for " they make themselves wings;" there is matter enough in themselves to put them into a flight. " Oh, that the glory of the world were darkened in our eyes, as one day it shall be, that it might not be so dear unto us as it is!"

            2. Consider them as instabilities, uncertainties. All worldly things are like the sea ebbing and flowing; or like the moon, always increasing or decreasing; or like a wheel, always turning up and down. Such a story we have of Sesostris, king of Egypt, who would have his chariot drawn with four kings, and one of them had his eyes continually on the wheel; whereupon Sesostris asked, what he meant by it? He answered, it put him in mind of the mutability of all earthly things, " For I see, (said be,) that part of the wheel, which is now up on high is presently down beneath, and that part which is now below is presently up on high." Whereupon Sesostris being moved, considering what might be his own estate, would never have his chariot drawn after that manner any more.

            3. Consider them as snares and thorns. To this pur­pose cried Solomon, "All is vanity and vexation of spirit." Worldlings! do Thou not feel this true? Mark

but how Your worldly cares do rush upon Thou in the morning as soon as Thou awake; mark but how they ac­company Thou in the day; mark but how they follow Thou to Your beds at night;. mark but how they hinder Your sleep, and afflict Thou in Your dreams. Oh! what fears? what suspicions? What undermining one another? What disappointments? What vexations? What a clutter of businesses crossing one the other? What snares and temptations li in Your way at every hand' " Thou walk all the day long upon snares;" upon dangerous snares, that bring much sin and guilt, and will bring much sorrow and misery.

            4. Consider them as fading, in'regard of use, which yet prove eternal in regard of punishment. Oh! what a dreadful noise is'that in hell! " We have lost eternity, for setting our hearts upon things that were but momen­tary." What will be thy Thoughts at the hour of death? It may be these: " Now are all my hopes at an end, now I must bid farewel to all my comforts, I shall never have mirth any more; the sun is set, the season is at an end for all my comforts; now I see before me a vast ocean of eternity, and of necessity I must launch into it: O Lord, what provision have I made for it?" Oh! this is a Thought that will rend the heart in pieces! Oh! what a dreadful shriek will that soul give that sees before it that infinite ocean of eternity, and sees no provision made for it? What will it think, but here is an ocean of hot, scalding lead, and I must launch into it, and f must swim naked in it for ever and ever? I know not how this word may work, but if it be trampled under foot, it may be, within this year or two, it will be said of thee, " Such an one was at such a sermon, or read such a book, and learned that worldly profits were but momentary, but now he is gone." Or it may be Thou wilt say on thy death-bed, " Such a book I read, that all worldly profits were but momentary, and that I had. not only a little river to swim over, but an infinite ocean to launch into, and yet I would not be warned; and now my season is gone, and I am launching into eternity, the Lord knows what will become of me."

            5. Appear for GOD and his cause, his truth, and people, Though the issue may seem dangerous. Thus Esther did with that brave resolution of hers, " If I

perish, I perish." Oh! let not a good cause be dashed and blasted, and none have a heart to appear for it, for fear of losing worldly profit.

            6. Let all go rather than commit any sin: it is better to want all the profits that earth can afford, than to lose the delights that a good conscience will bring'in. Oh! let the bird in the breast be always kept singing, what­soever we suffer for it; it is better we lose all we have, than to make shipwreck of a good conscience. In this case we must be willing to lose all, or else we are lost in the enjoyment of all.

SECT 6.
Of the Denial of our worldly Pleasures.

            THE next common end which men naturally pursue, and which we must deny, -is pleasure. It is true some pleasures are lawful; and in a sober, moderate, season­able use of them, serve for the refreshing, comforting, and supporting of our frail bodies. Yet we must deny them in the following cases. 1. When they are baits to draw us into sin. 2. When they are sinful, or the con­comitants of sin, or the fruits and wages of sin.

The directions of self-denial, in respect of worldly pleasures,' are these

            1. Look on pleasures, not only as vain, but as vanish­ing; they are soon gone from us, or we are soon gone from them. (1.) They are soon gone from us, "the fashion of this world passes away." All pleasures are but like a mountain of snow that melts away presently. (2.) We are _soon gone from them, it is but a while, and then we, and all our pleasures, must together vanish; if death draw the curtain, and look in upon us, then we must bid a farewell to them all, never laugh more; never have a merry meeting more; never be in jollity any more. Oh! when we' are called to eternity; then all our delights will leave us, and bid us adieu for ever, and how doleful will this be to all the sons and daughters of pleasure! " Your season is done, Thou have had Your time, it is gone, it is past, and cannot be recalled."

            2. Consider, this is not the season that should be for pleasure. The apostle James lays it as a great charge upon many in his time, that they lived in pleasure on earth. This is a time to do the great business for which we were born. Oh! did we think that eternity depended upon this little uncertain time of our lives, we would not say that sensual pleasures were now in season. Surely this time should be spent in seeking to make our peace with God; this is a time for suing out our pardon, of mourning, and sorrow, and trouble of spirit, and no time for jollity, and fleshly delights. If a condemned man had two or three days granted him that he might sue out his pardon, were that a time for pleasure and sports Thus it is with us, the sentence of death is upon us, only a little uncertain time is granted us to seek a pardon; let us know then what is our work, and let,. us apply ourselves to it.

            3. Ponder the carriage of the saints before us. Thou know the mean provision that John. the Baptist, the forerunner of CHRIST, had; his fare was locusts and wild honey, and yet there was not a greater born of woman before. Timothy, although he was sickly, yet would not take liberty to drink a little wine, but only water, till Paul wrote to him, and in that liberty there was but little granted, and that " for his stomach's sake, and his often infirmities." Basil, in an epistle to Julian, men­tions the mean fare he, and others with him, lived on, "-They had no need of cooks, all their provision was the leaves of plants, and a little bread." And Hierom re­ports of Hilarion, that "he never eat any thing before the sun went down, and that which at any time he eat was very mean:" and Hierom himself lived so abstemi­ously, that he had nothing daily, but a few dried figs with cold water.

            4. Do we for CHRIST, as CHRIST has done for us. What? was he content to part with the pleasures of heaven, the bosom of his Father, to redeem poor man and shall not we part with the pleasure of a little meat or drink for him?' Is not all his glory, revealed in his word and work, sufficient to show him worthy of our loves, and to make us willing to part with such empty, poor,. slight things, as sensual pleasures? Surely the daughters of pleasure must undress, if ever they will be beautiful in CHRIST's eyes; " Their ornament must not be the- outward adorning of plaiting the hair, and of wearing of gold, and putting on of apparel, but the hidden man of the heart, the ornament of a meek and quiet spirit, which is in the sight of GOD of great price."

            5. Meditate on those pleasures above, and say, (Thou that have the experience of the pleasantness of GOD's ways,) If the nether springs be so sweet, what will the upper be?, If the lower Jerusalem be paved with gold, surely that upper Jerusalem is paved with pearls. It is an excellent speech of Bernard, «. Good art Thou, O Lord, to the soul that seeks thee; what art Thou to the soul. that finds thee? If grace be pleasant, how plea­sant is glory?" Therefore the saints die so pleasantly, because there is a meeting of grace and glory; grace is delightful, glory more delightful; but when both these meet together,. what delight will there then be?

SECT. 8.

Of, the Denial of our Honor, Praise, and good Name
among Men.

            "THE next end which naturally men pursue, and which we must deny, is honor, praise, and a good name. We grant these are the gifts and blessings of God. David speaks expressly, " Both riches and honor come of thee, and Thou reignest over all." Yet we must deny them for GOD, in the cases following

1. When they are as snares or baits unto sin. And in all these things there are dangerous snares; how prone do they make a man to the sins of vain-glory, self­admiration, self-estimation? Surely it is -a great mercy of GOD if~ any man be preserved from these sins that enjoys those blessings?

2. When we are called by GOD to dedicate them to God. The Lord never gave us these things upon any other terms, but that we should be willing to part with them for the honor of his name; GOD never made us owners, but stewards of them for his service, and if ever we were brought to CHRIST, into covenant with GOD in him, we then resigned up all to him, we professed to part with all for him. And good reason, for whatsoever honor or excellency we have, it is he that gives- it; the rainbow is but a common vapour, it is the sun that gilds it, that enamels it with so many colors; the best Of us are but a vapor; and if any of us be more glorious, more honorable than others, it is the Lord that has shined upon us, and has put more beauty, more lustre upon us, than upon other vapors.

The directions of self-denial, in respect of our honor, favor, praise, good name among men, are these:

            1. Look on honor, praise, favor, applause, as vanity, nothing. " Vanity of vanities, says the preacher; vanity of vanities, all is vanity." Observe his expression, vanity, not only vain, but vanity itself. Excessive vanity, for it is vanity of vanities. An heap of vanities, for it is in the plural number, vanity of vanities. All is vanity, not only profit and pleasure, but honor too; Solomon had experience of them all, and all is vanity. There is no reality in honor, praise, favor, applause of men, which are so much admired and magnified; honor is but a shadow, a fancy, a wind, a breath, there is no internal excellency in it.

            2. Beware of those attendants, or companions of honors, vain-glory, self-love, self-admiration. Let us not be desirous of vain-glory. Let us not exalt ourselves above others. Let us not study to be magnified by others, Let us not please ourselves in the applause of others. It is not human applause, but GOD's approba­tion which ministers matter of true honor to a Christian. We should rejoice to see GOD honored, but fear to hear ourselves applauded, lest either we be idolized, or GOD's honor obscured.

            3. Be convinced that of all vices, vain-glory, self-admi­ration, hunting after men's praise, are the most invincible. The roots thereof are so deep and strong, and so largely spread in the heart of man, that there is no disease in the soul so hardly cured, no weed in the garden of man's heart with such difficulty plucked up.

            4. Let us herein conform ourselves to CHRIST. He came from.the bosom of his Father, and from that infinite glory he had with him before the world was. He left the honor which he. might have had from all the angels, and all to save poor wretched sinful creatures; be that was equal with GOD, so emptied himself, that he became man; nay, he was made a scorn of men; he made himself of no reputation; he came in the form of a servant; he was made a curse, as if he had been the vilest of men living; and yet this was the honor of CHRIST himself, because it was all for God. Oh! then, who is be that knows any thing of JESUS CHRIST, that can think it much to lay down all his honor for him? What can be more unworthy? What more detestable, than that a man should magnify himself after he has seen GOD humbled. It is intolerable impudence, that where majesty has emptied himself, a worm should be puffed up.

            5. Let us submit to the meanest service of our GOD, Though it darken our honors never so much in the eyes of the world. Thus Hierom wrote to Panachius, a young nobleman, that "he would have him to be eyes to the blind, feet to the lame, hands to the weak; yea, if need were, to carry water, and cut wood, and make fires; for what are all these (says he) to bonds, buffetings, spit­sings, whippings, death?"  Let us willingly. join with those of lower degree in any way of honoring God. "Mind not high things," (says the apostle,) " but condescend to men of low estate." Who knows but that the poorest creature may be far more honorable in the eyes of GOD and of his saints than we? Where greater graces sit below us, let us acknowledge their inward dignity.

            7. We must bear our reproaches wisely. Though we should-not be insensible, yet we should not take too much notice of every reproach. But. how then should we stop their mouths? I answer: 1. Let us walk inno­cently: innocency will overcome all in time. 2. Let us labor to be eminent in that which is quite contrary'to what we are reproached for. Perhaps Thou are reproached for a dissembler, labor for the greatest eminency of plainness and sincerity; perhaps Thou are reproached for covetousness, labor to be eminent in liberality, in hea­venly-mindedness, in doing good.

            8. We must bear reproaches patiently. What are we? or what are our names, that we should think much to bear reproach? Consider, have not other of GOD's servants, far holier than we are, been under exceeding reproach? Nay, how is GOD and CHRIST reproached? How is the name of GOD slighted? How is the majesty, sovereignty, and authority of GOD contemned in this world? What re­proaches endured CHRIST in his own person, in his preach­ing? How was he contemned when he preached against covetousness? The Pharisees scorned him; the word signifies, they blew their noses at him. He was called, " a devil, a Samaritan; a wine-bibber, a friend of pub­licans and sinners:" what worse can be imagined than was cast upon CHRIST? They spat on his face, that blessed face of his, that the waves of the sea were afraid of, and that the sun withdrew his light from, as not being fit to behold it; they put thorns upon his head, and bowed to-him in reproach. This argument should, me­thinks, move us to bear reproaches patiently.

            9. Make we our moans to GOD, and lay our case before him, as Hezekiah,. (when Rabshakeh came and reviled GOD, and the people of GOD,) went and spread the letter before God: if we can but do likewise, we shall find un­speakable refreshments to our souls, ind that will be a great argument of our innocency. " My friends scorn me," (says Job,) " but mine eye pours out tears unto God." " The mouth of the wicked," (says David,) " and the mouth of the deceitful are opened against me. But I give myself unto prayer."

            1O. We must bear reproaches fruitfully. Christians should not think it enough to free themselves from re­proach, but they must improve it for good; and to that end, consider what ends GOD aims at by it, and labor to work them upon ourselves. And we should draw what good instructions we can.from the reproaches of others; as thus, when I hear men reproach and revile others, "Oh! what a deal of evil is there secretly in the heart of man, that is not discovered till it have occasion! Again, do I --see another so vigilant over me, to find out any thing in'me for which to reproach me? How vigilant should I be over myself, to find out what is in me to humble me?"

SECT. VIII.
Of the Denial of our Life far JESUS CHRIST.

            I HAVE done with the denial of natural self, in regard of well being, I now consider the denial of natural self, in regard of very being, and so it imports our life, together with the faculties and powers of nature, our un­derstanding, will, affections, senses, fleshly members;. all within us must be captivated to CHRIST, and all without us must endure to suffer for the name of CHRIST. 1. The understanding must be captivated, as it hinders from CHRIST. Suppose the word of CHRIST be contradicted or checked by reason. In this case, I must deny my reason, and believe CHRIST; I must captivate my understanding to the obedience of faith. 2. The will must be renounced in reference to CHRIST. Servants must not follow their own will, but their masters' directions. How much more ought we, who always may justly suspect ourselves, and can never suspect the will of CHRIST. It is meet that Hagar should stoop to Sarah, our will to CHRIST's will. 3. Our affections and senses must be denied, as they are cherishers of evil, or opposers of good. This latter is that  crucifying of the flesh, with the lusts and affec­tions," which the apostle mentions. But all these being within the compass of natural life, I shall only insist on that.

            Life, as it is the gift, so it is the blessing of God; hence the promise of life, and of long life, is made to obedient children; and this turned into prayer by the believing parents, is usually called by the name of blessing. Yet we must deny it for GOD in these cases. 1. As a sacrifice. If GOD will rather be honored by death, than by life, by the sufferings, than by the services of his saints, in this case, we should be willing to submit to God. Thus many of the martyrs, who had opportunity of flight, yet tarried to witness the truth, and gave their lives to the flames. 2. As a temptation. Thus, rather than sin, the primitive Christians, when apprehended, chose willingly to die. And if it be on this condition, that we may avoid sin, that by losing life we may go to CHRIST, whom we shall find with an infinite overplus, whatsoever we can lose for his sake; then we must deny life itself.

            The directions of self-denial, in respect of our natural being, or life, are these: We must, 1. Apprehend GOD's love to our souls in his Son. He Thought nothing too good for us: " GOD so loved the world, that he gave his only begotten Son;" and this he did for us "when we were enemies;" nay, GOD has not only given us his Son for a Savior, but he has given us himself for an hus­band; let us often, by sad and solemn meditation, renew the sense of his love to us in-CHRIST, and we cannot but give up all we have, and all we are, to God.

            2. Maintain a godly jealousy over our own hearts; for want of this, all the disciples fainted, (especially Peter,) and shamefully denied CHRIST. Memorable is that story of Pendleton and Sanders: Sanders as fearful he should not endure the fire. Pendleton seemed resolute; "Be not fearful, (says he to Sanders,) for Thou shall see me and this fat flesh of mine fry in the fire before I will yield." Yet he that was so strong in his own strength, fell away, and the other, so fearful, was enabled by GOD to burn for his truth.

            3. Be acquainted with the promises made to self-denial; have always a word at hand to relieve ourselves in the worst of sufferings. Now these promises are of-several sorts. 1. Of assistance: 2. Of acceptance: 3. Of reward. And again, the promises of reward are: 1. Of this life; "he that forsakes all for CHRIST, shall receive an hundred­fold;" the joy, the peace he shall have shall be an _hundred times better than the comfort of these outward things. Oh! but (may some say,) what will become of my children? I shall leave them fatherless and helpless. To this, by way of answer, GOD often styles himself, "the Father of the fatherless;" and if of any fatherless, then surely of those whose parents have lost their lives for JESUS CHRIST. "Leave thy fatherless children," (says the Lord,) " I will preserve them alive, and let thy widows trust in me." 2. Of eternal life; such "shall inherit eternal life." OQ Be of good comfort," (says Bradford to his fellow martyr,) "we shall have a merry supper with the Lord this night."-Christians! What would we have? The soul indeed is of a large capacity, all things here below can never satisfy it; but eternal life, the inherit­ance above, will fill the understanding with knowledge, and the will with joy; and that in so great a measure, that the expectation of the saints shall be exceeded? For " he shall be admired of them that believe."

            4. Mind the principle that must carry us through death, and make death itself honorable. We read, Heb. 11. that by faith some "quenched the violence of fire others were tortured. They were stoned, they were sawn asunder, they were tempted, they were slain with the sword; and all this by faith." Faith is the grace that enables us to deny ourselves; yea, life itself. Other graces may do much, but faith has the principal work in this. " By faith ye stand," said the apostle to his Corin­thians: it is faith that makes a man stand in his greatest trials, and therefore, when CHRIST saw how Peter should be tempted, he tells him, that he had "prayed that his faith should not fail;" noting, that while his faith held, all would be sure.

SECT. 9.
Of Self-denial, even with Regard to the Graces of God.

            NOTWITHSTANDING these are GOD's special gifts, yet we must deny them comparatively, and in some respects,:­

            1. In point of justification. It is a dangerous thing to hang the weight of a soul upon any thing which has any mixture of weakness, imperfection, or corruption in it, as the purest of our duties have. It is a dangerous thing to teach that faith, or any other evangelical grace, as it is a work done by us, does justify us. There is nothing to be called our righteousness, but "The Lord our Righte­ousness." Faith itself does not justify habitually, as a thing fixed in us, but instrumentally, as that which receives the righteousness of CHRIST shining through it upon us, as the window enlightens by the sun-beams which it lets in, or as the cup feeds by the wine which it conveys. So then, in point of justification, we are to renounce all our duties and graces.

            2. In point of sanctification: For we are to attribute the glory of all our graces and duties unto JESUS CHRIST, and nothing to ourselves. And yet understand we aright; Though every believer is thus to deny himself in spiritual things, even in the point of sanctification, yet he is not to speak evil of the grace of GOD within himself; he may not miscall his duties and graces, saying, These are nothing but the fruits of hypocrisy; for then he should speak evil of the Spirit, whose works they are; neither is he to trample on those graces of God. For a man to say, "All this is nothing but hypocrisy," that is not self­denial: properly, self-denial in spiritual things, as to the matter of justification, is to renounce all; and as to the matter of sanctification, it is to attribute the strength and the glory of all unto JESUS CHRIST, and nothing to one's self.

The directions of self-denial in this respect, are these

            1. Let us be sensible of, and humbled for, our pride in spiritual things. There is nothing that a Christian is more apt to be proud of than spiritual things. It was Mr. Fox's speech, " As I get good by my sins, so I get hurt by my graces." It is a dangerous thing for any one to be proud of his duties and spiritual gifts; we had better be proud of clothes, or friends, or honors; for this pride of spiri­tual things is directly opposite to a man's justification. The first step to humility is, to see one's pride: the first step to self-denial is, to be convinced of one's desire after self-exalting, self-admiring, self-advancing. Oh! what a proud heart have I? What a self-advancing heart have I? There is no believer, till he be fully renewed, but what has something of self. We had need therefore to be jealous of ourselves; and if at any time self break out, if at any time the soul begin to be advanced, in regard of duty or spiritual things, let us fall down before GOD, and humble ourselves for the pride of our hearts.

            2. Let us have CHRIST in our eye.. The more we see an humble CHRIST, a self-denying CHRIST, the more we shall learn humility and self-denial. CHRIST was the most eminent example of self-denial that ever was. "He Thought it no robbery to be equal with God; and yet he humbled himself, and took upon him the form of a ser­vant." Was there ever such a self-denial as this! Christians! consider Your CHRIST, and the more will Thou learn even in spiritual things-.

            3. Rest not on any thing below JESUS CHRIST. Neither grace, nor duties, nor holiness, are to be trusted in. We must hold them fast in point of practice and obedience; but it is our sin and danger to hold them fast in reliance and confidence.--I desire to be rightly understood in this truth.-Some, because they need not rely on duties, let go their duties; they let prayer, and repentance, and sorrow for sin go; they say, " It is no matter for duties, they need not to trouble themselves, CHRIST has done all." This is to " turn the grace of GOD into wantonness. We must let go both our graces and duties in point of justification, but hold them we must as our lives. Prayer, hearing, fasting, repenting, must not die whilst we live; do them we must, but glory in them we must not: we must not rest in any thing whatsoever below JESUS CHRIST.-I shall instance in these particulars

            1. We must not rest on our own preparations for duties. It is a commendable thing to prepare our hearts; we must pray that we may pray; we must have secret com­munion with our GOD, before we come to seek communion with him in a sermon. But we must not rest on our own preparation when we have prepared; if we advance that into the throne of JESUS CHRIST, and rest on that when we should only rest on him, it is the way to make all our preparations miscarry.

            2. We must not rest on our enlargements in duties.­It may be we have a spring-tide of assistance comes in; a minister preaches with great presence of the Spirit of GOD, and a saint prays, (as we find,) in the Holy Ghost. He finds the Holy Spirit of GOD sending him from petition to petition, melting with brokenness when he is confessing sin, filling him with rejoicing when he is remembering mercy, raising him with an high wing (as it were,) of importunity when he is begging of favor; and now, as soon as the duty is done, it may be he goes away, and strokes himself,--" Oh! what an admirable prayer was here! Surely I shall do well this day!'-This is the very way to miscarry, Thousands have found it; so that when he comes to pray again, it may be he prays most dully and flatly, the Spirit is grieved and gone, and he can say little or nothing.

            3. We must not rest on the comforts we have in duty, or after duty. It may be when we have been, at duty, and have had some ravish meats, oh! now we think our nest is built very high, and our rock is firm, and we shall go on vigorously. Chrysostom has a saying to this purpose, "Methinks," (says he,) " a saint when be comes from a sacrament, should be able to fly in the face of a devil, and Though he walk in the midst of snares, yet he should be able to encounter them all." Comforts are very sweet things, and indeed strengthening things; " The joy of the Lord is our strength," says Nehemiah. Nothing more animates the soul'than joy; only here is the danger, if we rest on these -joys and comforts; the Spirit of GOD is most choice and tender; it dwells in none but a clean, pure temple.

            4. We must not rest on graces. This was Peter's fault; be had grace, and he rested on it: " Lord, Though all forsake thee, yet will not I;" yet soon after Peter did forsake and deny his Master, and we do not find Peter so confident afterwards. When CHRIST said to him, " Simon Peter, Invest Thou me more than these?" No comparative words were used now; no more than "Lord, Thou knows I love thee."

            5. Be often putting forth new faith in JESUS CHRIST. Self-denial in spiritual things is not to be found in the law, but in the. gospel. The law, Though it has use, (and we dare not but use it,) yet it will not make a man deny himself, but rather seek himself in spiritual things; " Obey and live," says the law, "but if Thou failest in any one point, Thou art lost for ever;" in this case, (if there were no other way,) who would deny his own righteous­ness? Nay, who would not seek to save himself by his own righteousness? But now, says the gospel, "By works Thou can not live; but if Thou wilt throw down all thy own righteousness at the feet of CHRIST, and believe on him, and rest only on him, Thou shall be saved." This will make a man to deny his own righteousness, and deny himself in spiritual things. Go we therefore to CHRIST, let us maintain believing apprehensions of the Lord JESUS CHRIST. He alone is the humble, self-denying person that seeks justification, not by works, but by faith only.

            6. Let it be the joy of our souls to exalt and set up CHRIST within our souls. Though in order to justification, we must deny our graces, eye CHRIST without us; yet in order to sanctification we must have a care to see and feel CHRIST's kingdom within us, to set up CHRIST in our hearts, and to discern him ruling and commanding there as a king on his throne. And there is true self-denial in this, for wherever CHRIST reigns, there sin goes down. As the people would have all men put to death, which would not have Saul to reign over them; so does a true believing soul mortify whatsoever opposes CHRIST's king­dom; here moveth whatsoever may hinder CHRIST's spiritual dominion; he makes all stoop for CHRIST's exaltation within him. Oh! then let CHRIST reign over all within us, in our understandings, as a prophet enlightening us; in our wills, as a king commanding us; in our affections, as a priest mortifying us; in our loves, as a husband marrying us; let the whole man be subject to whole CHRIST. This is the character of a true self-denier; CHRIST rules within him, he every way subjects himself to CHRIST; in his un­derstanding, to know CHRIST; in his will, to choose CHRIST; in his Thoughts, to meditate upon CHRIST; in his fear, to serve and honor CHRIST; in his faith, to trust and depend upon CHRIST; in his love, to affect CHRIST; in his joy, to delight in CHRIST; in his desire, to long after CHRIST; in his endeavors, to exalt CHRIST; in all his duties, graces, gifts, abilities, to make them serviceable unto CHRIST. This is to attribute the glory of all our duties and graces to JESUS CHRIST, and nothing to ourselves. Now is CHRIST all in all; now we truly deny ourselves.

THE LIFE OF FAITH,

SECT. -I.
Of the Nature of the Life of Faith.

            TO live by faith, is by faith in CHRIST to possess the whole word of GOD as our own in all states and con­ditions, resting quietly upon his gracious and faithful promises, and yielding ourselves unto his good pleasure, in sincere, universal, and constant obedience. Or, to live by faith, is to feed upon the several promises of GOD made in his word, and to apply them to our own selves, according to our needs, and so to uphold, comfort, and encourage ourselves against all temptations, and unto every good duty. This life of faith is a very heaven upon earth, a sweet sanctuary to any hunted soul; hereby our hearts will be cheered, our life will be sweet to us, GOD will be glorified, and the glory of his truth advanced. O blessed duty.

            That we may live by faith, we must endeavor two things. 1. To get matter for our faith to work upon. 2. To exercise our faith aright in the work. In order to the former, we must observe three things - (I.) That we store up all the good promises of GOD, and our own experiences. (2.) That we lay in promises of all kinds. We had better leave than lack. It is the wisdom of a man that he may not live feebly and poorly, but to have somewhat to spare. (3.) That we so lay them up, that we may have them at hand. It is a folly to say, " I have as good provision as can be, but I have it not here;" "Let the Word of GOD dwell in Thou plenteously and richly in all wisdom."

            That we may exercise our faith aright in the work, we must observe these directions

            1. Take possession of the promises, and value them as Your own. There is no godly man or woman but is a great heir. Whensoever they look in GOD's book, and find there any promise, they may make it their own. Just as an heir that rides over divers fields and meadows, says, " This meadow is my heritage, and this corn-field is my heritage." And when he sees a fair house, he says, "This fair house is my heritage." And he looks upon them with another manner of eye than a stranger that rides over those fields. A carnal heart reads those pro­mises but merely as stories, not as having any interest in them; but a godly man, every time he reads the Scriptures, (remember this when Thou are reading the Scriptures,) and there meets with a promise, ought to lay his hand upon it, and say, "This is a part of my heritage; it is mine, and I am to live upon it."

            2. Expect nothing from the promise but that which is suitable to the nature of it. Some promises are absolute, which GOD has simply determined to accomplish; as the promise of the Messiah, Isa. 8. 14; and of the calling of the gentiles, Rom. 11. 26. Some promises are con­ditional, which GOD will accomplish in his own time, and in his own manner and measure; the things included in them are no farther promised than GOD sees to be most meet for his glory, and our good; as all temporal bless­ings, less principal graces, and the measure of all sancti­fying graces. Now in all these we should expect nothing from them but that. which is suitable to the nature thereof.

            3. We should eye that particular good in the promise which we stand in need of, and set GOD's power and faithfulness, and wisdom on work, to bring it about. For instance, Thou art in persecution, and either Thou wouldst have deliverance out of it, or comfort and refreshment in it. In this case, see all this in the promise, (referring the order, and time, and manner to GOD,) and then set GOD's power and faithfulness on work that can do it, and his wisdom to contrive it, which way he knows best: this is the meaning, of that, text, " Commit thy ways unto the Lord, trust in him, and he shall bring it to pass."

            4. By faith wait upon GOD in that way he has ap­pointed. It is true GOD w' work that good for us, yet the mean and meet GOD in the course of his promise, otherwise we live not by faith, but tempt GOD, and throw away his promises and all.

            5. Set it down, that GOD will do whatsoever he has promised, and we shall receive it in the ways of his Providence. This is the very work of faith itself, thus it draws sap and virtue from the promise, when it concludes. that, according to the good in the promise, it is sure to be done.

            6. But imagine the Lord does not soon accomplish his Word, then must faith take up its stand, and stay till it come: "He that believeth makes not haste, the vision is for an appointed time, and therefore wait for it." So the Psalmist, " As the eyes of a servant look to the hands of his master, and the eyes of a maiden to her mistress, so our eyes wait upon the Lord our GOD, until he have mercy upon us;" not " until we will," or until we see it fit, but " until he will have mercy upon us."

            7. Imagine the Lord not only delays, but seems to frown, and to say, He will not hear. In this case, with an holy humility contend with GOD,, for the Lord loves to be overcome thus. When Jacob wrestled with GOD, " Let me go,." says the Lord; " I will not let thee go," says Jacob,. So do we take hold. on the Lord JESUS, and strive with him, and leave him not, till we have those comforts he has promised. Surely this is the glory, and victory, and triumph of faith, when the Lord is, as it were, fain to lay. down his weapons, and to yield himself as conquered: " Thy name shall be no more called Jacob; but Israel; because Thou have prevailed with God."

SECT. II

Of the Manner of this Life of Faith in particular, as in
temporal Evils.

            IN particular, that we may live by faith, observe we­1. The promises. 2. The exercise of faith concerning the promises. We begin with temporal evils. (1.) The promises to prevent afflictions Thou may read in the Word, and they are these, and the like: Psal. xci. 1O, cxxi. 7; Job 5. 19; Zech. 2. 5; where the Lord promises to be a wall of fire to his people; (not of stone or brass, says Theodoret,) that it may both fray afar off, and keep off a hand; protect them, and destroy their enemies. (2.). The promises to qualify evils, are these, and the like: Psal. ciii. 13, 14; Isa. xlix. 13, 14, 15; Hos. 11. 8, 9. In this last promise, GOD imitates parents, says Theodoret: when any misery is upon their child, their bowels yearn more; never sits the child so much on the mother's lap, never lies so. much in her bosom, as when he is sick. Is there, or can there be, any richer or fuller expression of Tully than there is in the apostle's Greek, where there is both an elegant antithesis, and double hyperbole, beyond Englishing, *, for affliction, glory; for light affliction, heavy, massy, substantial glory, a weight of glory; for momentary affliction, eternal glory nay, the apostle adds degrees of comparison, yea, goes beyond all degrees, calling it more excellent, far' more excellent, exceeding, excessive, eternal weight of glory, 2 Cor.. 4. 17. (3.) The promises to enable us to bear­them, or in due time to remove them-, are these, and the like: Psal. xxxvii. 24; Jer. 29. 1I; Mic. 8. 8, 9. Psal. xcvii. 11. As sure as harvest follows a seeding, so to the righteous comfort follows mourning, Job 16. 2O,; I Cor. 10. 13.

For sickness. 1. The promises to prevent it, are these,, and the like, Exod. 15. 26; Deut. 8. 15; Psal. xci. 1O. 2. Promises to qualify sickness, are these, and the like, Psal, xli. 3; Heb. 12. 6, 7, 8. 3. Promises to remove sickness, are these, and the like, Exod- 23. 25; Deut, 8. 15:

            For poverty, we may store up these promises, Psal_ 23. throughout, xxxiv. 9, 1O, xxxvii. 25; Heb. 13. 5. The wicked indeed may have more abundance than the Christian, but here is the difference; the wicked have all,'by a Providence, the Christian has all by a promise: and this distinction the poor Christian would not part with for a world of gold.

            For famine, we may store up these promises, Job. 5. 19, 2O; Psal. xxxiii. 18, 19; Prov. 10. 2, 3; Psal. xxxvii. 18, 19; Isa. xli. 17, 18. Some martyrs being cast into prison, and denied necessary food, they had faith to return this answer, " If men will give us no meat, we believe GOD