5. We must not only do what we know, but we must search that we may know more. This is a great sign of an obedient heart, when we are willing to inquire what duty further God requires : Kom. xii. 2, ' That ye may prove what is that good, and acceptable, and perfect will of God.' A man that hath given up himself to God must make
248 A TREATISE OF SELF-DENIAL. [BoOK I.
it his constant practice ; we shall he accountable for ignorance as well as neglect. Many times there may be somewhat of will in ignorance. When men have no mind to practise, certainly they have no heart to know and search : Eph. v. 17, ' Be not unwise, but understanding what is the will of God.' Men are loath to sift out truth to the bottom, lest it should prove to their disadvantage ; when they do not under- stand, or have a confused notion that what God commands is contrary to their lusts, they will not know it distinctly ; these do not err in tiieir minds so much as in their hearts. Some err in their mind, out of simple ignorance ; others in their heart, they have no mind to know ; in such their negligence there is deceit. Therefore search and find out what is the acceptable will of God, that you may have a clearer light and ground for practice. The angels are always hearkening for a new command, Ps. ciii. 22, so should we be hearkening still. As the beasts, in the Revelation, that stood before the throne : Rev. iv. 6, ' They had eyes on either side,' that they might see wliat God would have them to do ; so we should be always searching that we may be perfectly instructed in the will of God.
6. Our obedience is chiefly to be tried by keeping ourselves from our sin, i. e., that sin, which our corrupt will had wedded and espoused. So David : Ps. xviii. 23, ' I was upright before thee, and I kept my- self from mine iniquity.' Herein is our subjection to the will of God cliiefly tried, in keeping ourselves from our own sin, wluch is most vehement and passionate ; thy worldliness, thy sensuality, thy pride, according as the corruption runs out, for we are apt to deceive ourselves in generals. God hath left some particular lust for trial ; we are to 'deny all ungodliness,' but chiefly this bosom sin. If men were acquainted with their own hearts they would find there is some sin for which conscience smiteth most ; a sin, to which temptations are most frequent, of most usual residence and recourse, that is proper to their constitution and cour.se of life. Certainly he is not acquainted with his own heart that doth not know this sin ; and he is not acquainted with the work of grace that doth not resist and mortify it. Therefore, though it be never so dear and pleasant, yet herein God will try thy obedience, Mat. v. 29, 30. Our Saviour expresseth it ' by cutting off the right hand, and plucking out the right eye.' Though it be as dear and precious to us as a member of the body, as useful as a right hand, or as pleasant as a right eye, yet it must be plucked out ; as men to preserve life will cut off a gangrened joint, though it be a right hand ; so must our bosom lust be mortified.
7. Because there cannot be an exact conformity to the will of God, our obedience will be discovered by the general bent and course of our lives. A godly man hath set his face towards heaven ; it is true, sometimes he may be turned out of the way, but the course of his life, the bent and care of his soul, is to bring up his lieart to a conformity to the will of God. A ship that sails to the east or to the west, may be driven back by a storm, but it makes way again towards the haven ; so a man may be overborne by the violence of a temptation, but makes way again, seeks to i-ecover the harbour to which he aims. A godly man is troubled for the breach of God's will above all things ; sin is most contrary to the divine will ; therefore our obedience will be
Book I ] a treatise of self-denial. 249
best known by our care to avoid all sin, and by our grief for com- mitting it.
Secondly, I come now to speak to the second branch, submitting to tLe providence of God.
As God is the supreme lord and law-giver, so we are to deny our self-will by a subjection to his laws, which is holiness, and by a sub- mission to his providence, which is patience. In renouncing the dominion of the will, it is not enough to do what God commandeth, but to suffer wliat he inflicteth. His will is declared in his providence as well as in his law. Now, murmuring is an anti-providence, a re- nouncing of God's sovereignty, as well as open sins and rebellion against his laws ; therefore when God's will is declared, though against our dearest comforts and nearest relations, this should be enough. In stating this submission I shall show —