and good a man could not want those generous and grateful resentments that became the kindness of the king's daughter to him; yet he had also "seen that God that was invisible," and did not dare to live in the ease and plenty of Pharaoh's house, whilst his poor brethren were required to make brick without straw."

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Thus the fear of the Almighty taking deep hold of his heart, he nobly refused to be called the son of Pharaoh's daughter, and chose rather a life of affliction with the most despised and oppressed Israelites, and to be the companion of their temptations and jeopardies, "than to enjoy the pleasures of sin for a season;" esteeming the reproaches of Christ, which he suffered for making that unwordly choice, greater riches than all the treasures of that kingdom.

Sect. 17. Nor was he so foolish as they thought him; he had reason on his side: for it is said, "He had an eye to the recompense of reward;" he did but refuse a lesser benefit for a greater. In this his wisdom transcended that of the Egyptians; for they made the present world their choice, as uncertain as the weather, and so lost that which has no end. Moses looked deeper. and weighed the enjoyments of this life in the scales of eternity, and found they made no weight there. He governed himself, not by the immediate possession, but the nature and duration of the reward. His faith corrected his affections, and taught him to sacrifice the pleasure of self to the hope that he had of a future more excellent recompense.

Sect. 18. Isaiah was no inconsiderable instance of this blessed self-denial; who of a courtier became a prophet, and left the worldly interests of the one for the faith, patience, and sufferings of the other. For his choice did not only lose him the favour of men; but their wickedness, enraged at his integrity to God, in

w Heb. xi. 24, 27. * Exod. v. 7, 16. the prophets.

y Dorotheus in his lives of

his fervent and bold reproofs of them, made a martyr of him in the end. For they barbarously sawed him asunder in the reign of king Manasses. Thus died that excellent man, and commonly called the Evangelical prophet.

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Sect. 19. I shall add, of many, one example more, and that is from the fidelity of Daniel; an holy and wise young man, that when his external advantages came in competition with his duty to Almighty God, he relinquished them all and instead of being solicitous how to secure himself, as one minding nothing less, he was, with utmost hazard of himself, most careful how to preserve the honour of God, by his fidelity to his will. And though at the first it exposed him to ruin, yet, as an instance of great encouragement to all, that like him will choose to keep a good conscience in an evil time, at last it advanced him greatly in the world; and the God of Daniel was made famous and terrible through his perseverance, even in the eyes of heathen kings.

Sect. 20. What shall I say of all the rest, who, counting nothing dear that they might do the will of God, abandoned their worldly comforts, and exposed their ease and safety, as often as the heavenly vision called them, to the wrath and malice of degenerate princes, and an apostate church? More especially Jeremiah, Ezekiel, and Micah, that after they had denied themselves in obedience to the divine voice, sealed up their testimony with their blood.

Thus was self-denial the practice and glory of the ancients, that were predecessors to the coming of Christ in the flesh; and shall we hope to go to heaven without it now, when our Saviour himself is become the most excellent example of it? And that not as some would fain have it, viz, "for us, that we need not," but for us, that we might deny ourselves, and so be the true followers of his blessed example.

Sect. 21. Whoever therefore thou art, that wouldest do the will of God, but faintest in thy desires from the opposition of worldly considerations; remember I tell thee, in the name of Christ, that he that prefers father or mother, sister or brother, wife or child, house or land, reputation, honour, office, liberty or life, before the testimony of the light of Jesus in his own conscience, shall be rejected of him, in the solemn and general inquest upon the world, when all shall be judged, and receive according to the deeds done, not the profession made, in this life. It was the doctrine of Jesus, "that if thy right hand offend thee, thou must cut it off; and if thy right eye offend thee, thou must pluck it out: that is, if the most dear, the most useful and tender comforts thou enjoyest, stand in thy soul's way, and interrupt thy obedience to the voice of God, and thy conformity to his holy will revealed in thy soul, thou art engaged under the penalty of damnation to part with them.

Sect. 22. The way of God is a way of faith; as dark to sense, as mortal to self. It is the children of obedience, who count with holy Paul, all things dross and dung, that they may win Christ, and know and walk in this narrow way. Speculation will not do, nor can refined notions enter; "the obedient only eat the good of this land:"They that do his will," says the blessed Jesus, shall know of my doctrine; them he will instruct. There is no room for instruction, where lawful self is lord, and not servant. For self cannot receive it: that which should, is oppressed by self; fearful, and dares not. O what will my father or mother say? How will my husband use me? Or, finally, what will the magistrate do with me? For though I have a most powerful persuasion, and clear conviction upon my soul, of this or that thing, yet considering how unmodish it is, what enemies it has, and how strange and singular I shall

b Matt. v. 29, 30.

Isa. i. 19. John vii. 17.

seem to them, I hope God will pity my weakness; if I sink, I am but flesh and blood; it may be hereafter he may better enable me; and there is time enough. Thus selfish, fearful man.

But deliberating is ever worst; for the soul loses in parly the manifestation brings power with it. Never did God convince people, but upon submission, he empowered them. He requires nothing without ability to perform it that were mocking not saving of men. It is enough for thee to do thy duty, that God shews thee thy duty; provided thou closest with that light and spirit, by which he gives thee that knowledge. They that want power, are such as do not receive Christ in his convictions upon the soul; and such will always want it but such as do, they receive power, like those of old, to become the children of God, through the pure obedience of faith.

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Sect. 23. Wherefore, let me beseech you, by the love and mercy of God, by the life and death of Christ, by the power of his spirit, and the hope of immortality, that you, whose hearts are established in your temporal comforts, and so lovers of self more than of these heavenly things, would "let the time past suffice:" that you would not think it enough to be clear of such impieties, as too many are found in, whilst your inordinate love of lawful things has defiled your enjoyment of them, and drawn your hearts from the fear, love, obedience and self-denial of a true disciple of Jesus. Tack about then, and hearken to the still voice in thy conscience; it tells thee thy sins, and of misery in them. It gives a lively discovery of the very vanity of the world, and opens to thy soul some prospect of eternity, and the comforts of the just that are at rest. If thou adherest to this, it will divorce thee from sin and self: thou wilt soon find, that the power of its charms exceed that of the wealth, honour and beauty of the world, and finally will give thee that tranquillity, which the storms of time can never shipreck nor disorder. Here all thine enjoyments

are blest; though small, yet great by that presence that is within them.

Even in this world the righteous have the better of it, for they use the world without rebuke, because they do not abuse it. They see and bless the hand that feeds and clothes, and preserves them. And as by beholding him in all his gifts, they do not adore them, but him; so the sweetness of his blessings that gives them, is an advantage such have upon those that see him not. Besides, in their increase they are not lifted up, nor in their adversities are they cast down: and why? Because they are moderated in the one, and comforted in the other, by his divine presence.

In short, heaven is the throne, and the earth but the footstool, of that man that hath self under foot. And those that know that station will not easily be moved; such learn to number their days, that they may not be surprised with their dissolution; and to "redeem their time, because their days are evil;" remembering that they are but stewards, and must deliver up their accounts to an impartial judge. Therefore, not to self, but to him they live, and in him die, and are blessed with them that die in the Lord. And thus I conclude my discourse of the right use of lawful self.

d Eph. v. 15, 16.