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I. THAT NOBILITY OF BIRTH, AND ALL HONOURS AND DELIGHTS WHATSOEVER, ARE TO BE DENIED FOR CHRIST.

1. For first, though there be something in it, yet there is not so much as any should think it too great a thing to lay down for God.

2. But suppose there were ten thousand times more honour in it than there is, yet the denying of all were not a sufficient testimony of that respect you owe to the great and glorious God.

3. As God is worthy in regard of His infinite excellency, so it is due to Him, because whatsoever excellency and honour there is in the nobility of your birth, it is He that made the difference between men.

4. There is no such way to add glory to your nobility, as to be willing to use it or deny it for God.

5. If we be godly God hath honoured us with a higher birth than what we have by blood from our ancestors.

II. HOW EXTERNAL HONOUR AND NOBILITY IS TO BE DENIED.

1. By being willing to be employed in any, even the meanest, service that God calls to. We must think no work of God too mean for us, but willingly submit to it, though it darken our honours never so much in the eyes of the world.

2. They must deny themselves in being willing to join with those of lower degree.

3. We must deny ourselves by being willing to suffer the most disgraceful thing that can be put upon us for the cause of Christ.

III. How HONOURS, RICHES, AND ALL DELIGHTS WHATSOEVER ARE TO BE DENIED FOR CHRIST.

1. By going on in the ways of godliness in the strictness and power of them, though all these be hazarded.

2. Appear for God and His cause, His truth and His people, though the issue may seem to be dangerous, when none else will.

3. Let all go rather than be brought to commit any sin. We had better have all the world cast shame in our faces, and upbraid us, than that our consciences should cast dirt in them.

IV. WE MUST DENY ALL WORLDLY PLEASURES AND PREFERMENTS IN THE VERY PRIME OF OUR TIME, WHEN WE HAVE OPPORTUNITY TO ENJOY THEM TO THE FULL. Necessity takes away the honour of an action. To do a thing when we must needs, when we are forced to it, whether we will or no, though the thing be good we do, yet the honour of it is lost in great part. Augustus when he was to die could acknowledge all the pomp of the world to be but a fable, but David while he lived could acknowledge all but as a dream. "Commend him, and imitate him," says Seneca, "who is not unwilling to die when he may live delightfully."

V. IT IS A SPECIAL ARGUMENT OF SINCERITY, THAT WHEN THE PROFESSION OF RELIGION PROVES COSTLY TO US, YET WE CONTINUE IN IT.

1. This argues great sincerity. Now the truth of grace appears indeed to he religious, when religion must cost us something. To profess the truth while we may live upon it, this argues no truth; but to profess it when it must live upon us, upon our honours, upon our profits and pleasures, and earthly contentments, this is a strong argument of truth: as to see the beauty of religion through troubles, through all outward disrespects, this is something: for to see the evil of sin through all outward glory, respect, and contentment in this world, when it may be enjoyed to the full, this is much; surely here is truth, here is a piercing eye, that is enlightened and quickened by the Spirit of God.

2. It argues the excellency of grace, that it raises and greatens men's spirits, it lifts them up above the highest of all these things, and so high above them as the things of the world, when at the highest, are looked on as under things, and appear small and contemptible in the eyes of such a raised soul.

3. It argues the power of grace. To resist powerful temptations is powerful grace. It is a strong stomach that can digest much fat, much honey, and sweet things, that usually clog weak stomachs; so it is a strong spirit that is not overcome with the sweet of much prosperity.

4. It is a testimony of dear love to the Lord, to deny oneself for His sake, when one is in the highest of enjoyment of all delights to the flesh. It is an argument, that God is indeed the proper place, the centre of the soul, when, although it hath never so much of the creature to give satisfaction unto it, yet it cannot rest, but works still to God through all and from all. As a stone, though it were in never so good a place, although it were in heaven, yet it would desire to descend, because the proper place of it is below; so let a gracious heart which hath God for the centre be put into any condition never so full of delight, yet it is not satisfied, it is willing to leave all that it may close with God.

5. This gives God the glory of all our prosperity, which shows we acknowledge it to be from Him and for Him, and that we have it not for ourselves, but for the setting forth His praise.

6. This gives testimony to the world, that surely there are wonderful blessed things, that God acquaints the soul withal in the ways of godliness, that there is much sweet and contentment to be had in those ways.

7. Thus to deny oneself is honourable, because wheresoever this is, there surely will be a holding out to the end; no troubles of adversity can ever make such a one to forsake any ways of God. who can deny himself for God in the midst of the pleasures of prosperity.

8. This upbraids those who do greedily embrace the things of the world, and think that it is impossible for any to deny themselves in so great delights as they do enjoy.

VI. COMFORT TO THOSE WHO IN THE MIDST OF EARTHLY CONTENTMENTS HAVE THEIR AFFECTIONS SET UPON HEAVEN.

1. This is a most evident argument, that all the good things they have in the world come from the spiritual favour and love of God to them, and this is no small matter; there is more sweetness in this knowledge of the principle from whence the good things we have do come, than in anything that they afford of themselves.

2. This is an evident sign that God intends to use you in excellent services, for the honour of His name.

3. This is the highest improvement of all outward mercies that may be.

4. This self-denial is highly acceptable to God.

5. If you in the fulness of all your earthly contentments shall acknowledge Jesus Christ, and be willing to lay down all for Him, when He shall come in the fulness of His glory He will acknowledge you, and will put glory upon you, when He shall come with His mighty angels, full of majesty, to be admired of His saints; then He shall own you, and make you partakers of His own glory.

6. If ever you should live to come to any adversity in this world, surely it will be much sweetened to you if you be willing to give God the honour of the sweet of prosperity; though adversity may come, yet God will keep the bitterness of it from you.

7. It is so much the more honourable, and may be so much the more comfortable to you, by how much the more rare it is: God hath but few self-denying spirits in the world.

VII. REPROOF OF THOSE WHO GREEDILY PURSUE SENSUAL DELIGHTS.

1. Do you fear, are you jealous of yourselves, lest you should let out your hearts too far in them? Do you seriously consider that there is a snare in them? That there may be danger, yea, very great danger, if you take not heed?

2. Are your desires as strong in seeking God for grace, to use them for His honour, as your joys are in the use of them for satisfying yourselves?

3. Do you often examine your hearts and ways, for fear God should not have that honour from them that is infinitely due unto Him?

4. What does conscience say when you are in afflictions? when you apprehend God is calling you to an account for them, does it not tell you that your hearts have been let out too greedily after them?

5. Answer as in the presence of God, would you prize a less estate with more opportunity of service more than a great estate with legs opportunity of service, and are you more troubled when you are crossed in opportunity of service, than when you are crossed in your desires and delights in the enjoyment of the creature?

6. Lastly, if you have a care to use that prosperous estate you have for God, either God hath much glory from you in it, or else you have much joy in it; surely where there are great estates, there are great opportunities of glorifying God; but hath God great glory from you? Hath He more than from others in mean estates? If not, is it the grief of your souls that you should enjoy so much from God, and God have so little honour from you?

VIII. THE FULNESS OF CREATURES' COMFORTS TO BE LAID DOWN AT CHRIST'S feet. Are there not arguments enough from all God's love and His merciful dealings with you to prevail with your hearts for such a thing as this? How hath God spared you in your greatest extremities?

IX. FAITH IS THE PRINCIPLE THAT MUST CARRY THROUGH AND MAKE HONOURABLE ALL A CHRISTIAN'S SUFFERINGS.

1. It is the primary work of this grace, wherein the very being of it consists, for the soul to cast itself upon God in Christ for all the good and happiness it ever expects; to make an absolute resignation of all unto Him, so as to betrust Him with all, and to commit all unto Him for ever. Now this implies the taking off the heart from the things of the world, for faith takes off the heart from itself, therefore much more from anything in the world; and where this is, sufferings cannot be very grievous, because the whole good of the soul is now in God (Psalm 37:7).

2. By faith the soul comes to have a higher principle to enable it to see God in His glory and majesty, His greatness and infiniteness, His holiness, His justice, and goodness, than ever it had before.

3. Faith discovers the reality of the beauty and excellence of spiritual, supernatural, and eternal things revealed in the Word, which before were looked upon as notions, conceits, and imaginary things.

4. Faith gives the soul an interest in God, in Christ, in all those glorious things in the gospel, and in the things of eternal life.

5. Faith discharges the soul of the guilt of sin, and that dreadful evil that follows upon it; it gets a general acquittance from God, a pardon of all sin. The soul being made just by faith, is able to live in the midst of many troubles.

X. SIX MORE PARTICULARS WHEREIN THE POWER OF FAITH IS SEEN IN TAKING THE HEART OFF FROM THE WORLD AND CARRYING IT THROUGH ALL AFFLICTIONS.

1. Faith makes the future good of spiritual and eternal things to be as present to the soul and to work upon the soul as if they were present, and makes use likewise of things past as if they were present; and in these operations of faith there is much power to carry on the soul with comfort through sufferings, for present things are apprehended by the mind more fully, and work more strongly upon the will and affections, than things past or to come.

2. Faith is a raising grace, it carries the soul on high, above sense, above reason, above the world; when faith is working, oh, how is the soul raised above the fears and favours of men!

3. Faith is a purifying and healing grace (Acts 15:9). Purifying their hearts by faith. It purges out base desires after the things of the world, and living at ease; base joys and delights in the creature, in satisfying the flesh; the fears of future evils that may come hereafter. "Faith fears not hunger," saith . If the heart be sound it will be strong; this purging of it makes it sound (2 Timothy 1:7).

4. Faith is a quickening grace, it sets all other graces on work, it puts life and activity into them all.

5. Faith is a mighty prevailing grace with God and with Jesus Christ, as it is said of Jacob (Genesis 32:28).

6. Hence from all these it follows that faith is an overcoming grace (1 John 5:4). In this victory there are three things.

(1) There is a conquering of the assaults of the world, so as they can do us no hurt, but we are able to repel the force of them.

(2) But this is not all, there is something further: namely, the making use of those things of the world for our good that would have undone us, that is a full victory, he is able to use the adversary to serve his own turn; so in this conquest of faith there is not only an overcoming of the temptations, of the pleasures, of the world, but ability to use them for God and the furtherance of our own good.

(3) But yet further, there is a third thing in victory, which is triumph: a believer can triumph over the world, over all his allurements and threats. As Christ did not only prevail against His and our enemies, but triumphed over them (Colossians 2:15).

XI. Most MEN ARE STRANGERS TO THIS PRECIOUS FAITH; THE TRIAL THEREOF DISCOVERED.

XII. NO WONDER THAT MEN OF GREAT PARTS (WANTING FAITH) DO FALL OFF FROM CHRIST AND BETRAY HIS CAUSE.

XIII. THE DIFFERENCE BETWEEN THE HEAT OF MEN'S OWN RESOLUTIONS AND THE TRUE HEAT OF THE HEART BY FAITH IN SUFFERING FOR CHRIST.

XIV. How TO KNOW THE ROOT OR PRINCIPLE FROM. WHENCE ALL THAT WE DO OR SUFFER COMES.

1. Where self-denial is from natural principles it is but particular, not universal. In some eminent thing a natural spirit may deny itself; but upon examination it may appear that in other things it makes self its end, even in things where God requires self-denial as much as in the other; whereas if it came from faith it would not be partial, but appear in one thing as well as in another, so far as God calls thereunto.

2. Where suffering troubles come from a natural root the soul is not conscious to itself of its own weakness; it knows not the power of corruption in the heart, it understands not how self may be sought in denying oneself.

3. When it comes from natural principles there may be some appearance of self-denial in outward actions, and willingness to suffer, but there is little care of mortifying inward lusts; lusts within are suffered to swell, to rankle, and fester.

4. When bearing sufferings arise from natural stoutness and courage, such an one does neither begin nor strengthen himself afterwards upon Divine grounds and arguments, as the believer doth.

5. Where natural stoutness and courage is the principle, there the soul is not raised higher in its courage for God than when the cause only concerns itself; it discovers as much stoutness and courage in natural things as it does in spiritual. But this strength in sufferings, that comes from faith, is a strength far more raised in the cause of God and spiritual things than in any other.

6. The power of resisting sufferings, that comes from natural principles, is not a fruit of much humiliation, brokenness of heart, seeking of God aforehand.

7. If there be only natural strength to enable to a willingness to venture upon any way of suffering, there cannot be that confidence of a good issue that faith brings with it where that is the principle.

8. Natural principles cannot welcome afflictions with such joy and delight as faith can.

9. Where natural strength only enables, there the soul is not more humble after it hath gone through difficulties, but it is puffed up as having passed through hard things and done some great matter; but where faith is the principle, the soul knows that it was not from anything in itself.

10. If the principle be only natural courage, although such an one may be very ready at first in denying himself, yet if after he be crossed more than he expected, and finds worse success than he looked for, if he does not see some natural good coming in, he is soon discouraged, the heart sinks, as not having sufficient to uphold it and carry it out in that it hath undertaken. Yet further, such is the deceit of a man's own heart as a man may suffer much out of the pride of his heart; as a man may serve himself in serving God, so he may seek himself in denying himself in that which is the cause of God.

XV. COMFORT TO THOSE WHO HAVE TRUE FAITH.

1. If your faith be such as carries your souls to God as an universal good, so as you can satisfy yourselves in Him alone, then it is this precious faith that will do this that we speak of.

2. If your faith works a sanctified use of your prosperity, if your faith can carry you through the temptations of prosperity, it will certainly carry you through the trials of adversity; if faith can keep you from swelling in prosperity, it will keep you from breaking in adversity.

3. But especially, in the third place, if your faith can carry you through spiritual difficulties, it will be much more able to carry you through all outward troubles.

XVI. THE MEANS TO MAINTAIN AND STRENGTHEN OUR FAITH.

1. The first is the principle and ground of all, namely, the assurance of your interest in the covenant of grace that you are received by God into that free, rich, glorious covenant of life in Christ.

2. In the assurance of God's fatherly love unto and care over you, in the sorest and hardest afflictions that can befall you.

3. In the assurance of the blessed issue of all, that all will be peace and comfort at the last. If faith be strong in these it will be able to encounter with all assaults whatsoever.

(J. Burroughes.)

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KJV: By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter;

WEB: By faith, Moses, when he had grown up, refused to be called the son of Pharaoh's daughter,