THE DUTY OF SELF-DENIAL.: The duty of self-denial briefly opened and urged. By Thomas… by Thomas Watson | AskReformation

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:28p. 7–9¶3

3. The Doctrine of the Resurrection. That the body interred, nay crumbled into a Thousand Fractions, and the Ashes scattered in the Air, should rise again, is above Reason to ⟨p. 8⟩imagine. The Epicureans and Stoics derided Paul when he preached to them of the Resurrection, Acts 17.32. Here Reason must be captivated. John 5.28. Marvel not at this, for the hour is coming in which all that are in the graves shall hear his voice and shall come forth^*. The Chemist can out of several metals mingled together, extract the one from the other, the Silver from the Gold, the Alchemy from the Silver, and can reduce every metal to its own species. So when the bodies of men are commixed with other Substances, the wise God can make a sudden extraction, and clothe every Soul with its own Body; did not the same numerical Body rise, it would be rather a Creation than a Resurrection^*. Acts 26.8, Why should it be thought incredible that God should raise the dead? God can do it because of his Power, Mat. 22.29. And he cannot but do it because of his Truth. ⟨p. 9⟩^*The Doctrines of Faith do not oppose Reason, but transcend it.

3. The Doctrine of the Resurrection. That the body interred, nay crumbled into a Thousand Fractions, and the Ashes scattered in the Air, should rise again, is above Reason to ⟨p. 8⟩imagine. The Epicureans and Stoicks derided Paul when he preached to them of the Resurrection, Acts 17.32. Here Reason must be captivated. Iohn 5.28. Marvel not at this, for the hour is coming in which all that are in the graves shall hear his voice and shall come forth^*. The Chymist can out of several metals mingled together, extract the one from the other, the Silver from the Gold, the Alchimy from the Silver, and can reduce every metal to its own species. So when the bodies of men are commixed with other Substances, the wise God can make a sudden extraction, and clothe every Soul with its own Body; did not the same numerical Body rise, it would be rather a Creation than a Resurrection^*. Acts 26.8, Why should it be thought incredible that God should raise the dead? God can do it because of his Power, Mat. 22.29. And he cannot but do it because of his Truth. ⟨p. 9⟩^*The Doctrines of Faith do not oppose Reason, but transcend it.

*1 Cor. 15.42, 43.
*Cyprian.
*Sublata resurrectione tota corruit Religio.

:29p. 9–10¶2

2. Reason must be denied in Agendis, In Duties enjoined to be practised. There are many Duties in Religion which carnal Reason quarrels at. God saith, it is The glory of a man to pass by an offence, Prov. 19.11. No saith carnal reason, it is Cowardice. The Heathens thought it gallantry of spirit to revenge injuries. God saith, the paths of holiness are strewed with Roses, Prov. 3.17, Her ways are ways of pleasantness. No saith Reason, they are severe and Cynical, I must crucify my delights, and drown my mirth in Tears. God saith, Religion is gainful, 1 Tim. 6.8, Godliness is great gain. It brings contentment arising from the favour of God^*, it brings Temporal riches, Prov. 3.16, In her left hand riches and honour. The way to be prosperous, is to be pious. No saith Reason, if I follow the Trade of Religion, I shall break, 2 Chron. 25.9, ⟨p. 10⟩What shall I do for the hundred Talents? In this case, carnal Reason must be denied and oppugned. He who will go no further than Reason, will come many Leagues short of Heaven.

2. Reason must be denied in Agendis, In Duties enjoyned to be practised. There are many Duties in Religion which carnal Reason quarrels at. God saith, it is The glory of a man to pass by an offence, Prov. 19.11. No saith carnal reason, it is Cowardise. The Heathens thought it gallantry of spirit to revenge injuries. God saith, the paths of holiness are strowed with Roses, Prov. 3.17, Her ways are ways of pleasantness. No saith Reason, they are severe and Cynical, I must crucifie my delights, and drown my mirth in Tears. God saith, Religion is gainful, 1 Tim. 6.8, Godliness is great gain. It brings contentment arising from the favour of God^*, it brings Temporal riches, Prov. 3.16, In her left hand riches and honour. The way to be prosperous, is to be pious. No saith Reason, if I follow the Trade of Religion, I shall break, 2 Chron. 25.9, ⟨p. 10⟩What shall I do for the hundred Talents? In this case, carnal Reason must be denied and oppugned. He who will go no further than Reason, will come many Leagues short of Heaven.

*Colnel. a Lap.

:30p. 10–11¶2

2. A Christian must deny his Will. This is Brugensis gloss upon the Text^*, The will is the primum mobile, the great wheel in the Soul that moves all the Affections. The Will in innocency was regular, it did echo to Gods Will; but since the fall, though it retains its freedom in moral actions, yet as to spiritual it is depraved. If the Will could cease from sinning (saith Bernard) there would be no Hell^*. The greatest wound is fallen upon the Will. The Mariners Compass being stricken with Thunder, causeth the point of the Needle to stand wrong: Mans Nature being corrupted, causeth the Will to point wrong, it inclines to evil. There is in the Will, not only impotency, but ⟨p. 11⟩obstinacy, Acts 7.51, Ye have always resisted the Holy Ghost^*. Now here we must deny our Will, and bring it to Gods Will. If a Stick that is crooked be laid upon ground that is level, we do not go to bring the ground even with the Stick, but to make the Stick even with the ground. So Gods Will is not to be brought to ours, but our Will being crooked, must be brought to Gods Will. We pray, Thy will be done. The way to have our Will, is to deny it.

2. A Christian must deny his Will. This is Brugensis gloss upon the Text^*, The will is the primum mobile, the great wheel in the Soul that moves all the Affections. The Will in innocency was regular, it did eccho to Gods Will; but since the fall, though it retains its freedom in moral actions, yet as to spiritual it is depraved. If the Will could cease from sinning (saith Bernard) there would be no Hell^*. The greatest wound is fallen upon the Will. The Mariners Compass being stricken with Thunder, causeth the point of the Needle to stand wrong: Mans Nature being corrupted, causeth the Will to point wrong, it inclines to evil. There is in the Will, not only impotency, but ⟨p. 11⟩obstinacy, Acts 7.51, Ye have always resisted the Holy Ghost^*. Now here we must deny our Will, and bring it to Gods Will. If a Stick that is crooked be laid upon ground that is level, we do not go to bring the ground even with the Stick, but to make the Stick even with the ground. So Gods Will is not to be brought to ours, but our Will being crooked, must be brought to Gods Will. We pray, Thy will be done. The way to have our Will, is to deny it.

*Abnegare seipsum dicitur, qui abnegat voluntatem suam. Brug.
*Cesset voluntas propria & infernum non erit.
*[Greek or Hebrew], est e regione more hostili irruere. Piscat. in loc.〈non-Latin alphabet〉, est e regione more hostili irruere. Piscat. in loc.

:33p. 12–13

And if we must deny our holy things in point of Justification, then much more our Civilities. A Stake may be finely painted, but it hath no root. A Man may be painted with Civility, yet have no root of Grace; a moral person is washed, not changed. The life may be Civil, when the heart is Wicked; as the Sea may be Calm, when the Water of it is Salt. The Pharisee could say he was no Adulterer, Luke 18.11. But could he say, ⟨p. 13⟩he was not proud? The civilized person may have a secret antipathy against goodness, he may hate Grace as much as Vice. Civility is but a cracked Title to Heaven. A piece of Brass may shine, but wanting the Kings image it will not go currant. A man may shine with moral Virtues, but wanting the Image of God consisting in holiness, he will not pass currant at the day of judgment. Morality is good, but God will say, Yet lackest thou one thing, Mark 10.31. Civility is a good Jacobs staff to walk with among men, but it is a bad Jacobs ladder to climb up to Heaven.

And if we must deny our holy things in point of Justification, then much more our Civilities. A Stake may be finely painted, but it hath no root. A Man may be painted with Civility, yet have no root of Grace; a moral person is washed, not changed. The life may be Civil, when the heart is Wicked; as the Sea may be Calm, when the Water of it is Salt. The Pharisee could say he was no Adulterer, Luke 18.11. But could he say, ⟨p. 13⟩he was not proud? The civiliz'd person may have a secret antipathy against goodness, he may hate Grace as much as Vice. Civility is but a crack'd Title to Heaven. A piece of Brass may shine, but wanting the Kings image it will not go currant. A man may shine with moral Virtues, but wanting the Image of God consisting in holiness, he will not pass currant at the day of judgment. Morality is good, but God will say, Yet lackest thou one thing, Mark 10.31. Civility is a good Iacobs staff to walk with among men, but it is a bad Iacobs ladder to climb up to Heaven.