ΑΥΘΕΝΤΗΣ OR A TREATISE OF SELF-DENIALL WHEREIN The Necessity and Excellency of it is Demonstrated ; WITH Several Directions for the practice of it .

By THEOPHILUS POLWHEILE , M. A. Sometimes of Emmanuel Colledge in Cambridge , now Teacher of the Church at Teverton in Devon .

LONDON , Printed for Thomas Johnson , and are to be sold by Richard Scott Book-seller in Carlisle . 1658.

WHether this Treatise , Readers , may come to the hands of any that are professedly Infidels I know not ; possibly it may , for I have heard that there are such , not only abroad , in India and Turkey , but at home , even here in England ; however that it will come to the hands of many that are really Infidels , I doe somewhat more than beleeve . Wee have multitudes that cry out , and that justly , against those that deny the Authority of the Scriptures , but doe not consider , that the crime whereof they accuse others may as justly be laid to their owne charge ; for whereas in words they doe acknowledge it , in works they doe deny it , being abominable and disobedient , and to every good work reprobate , Tit. 1.16 . There is a palpable contradiction to the Principles of Christianity , in the (a) (a) Some think Orthodex and right opinions to be a plea for a loose life , whereas there is no ill course of life , but springs from some false opinion . Sibbs Souls Conflict , c. 13.207 . principles and practices of many , not to say the most of those that profess themselves Christians , ( a ) witness the unrighteousness , fornication , wickedness , covetousness , maliciousness , fulness of envie , murder , debate , deceit , malignity , whispering , back-biting , hating of God , despitefulness , pride , beasting , inventing of evil things , disobedience to Parents , Covenant-breaking , want of natural affection , implacableness , unmercifulness , Rom. 1.29 , 30 , 31. theft , sacriledge . cha. 2.21 , 22. recompencing evil for evil , cha. 12.17 . ryoting , drunkenness , chambering , wantonness , cha. 13.13 . Idolatry , adultery , effeminateness , sodomy , reviling , extortion , 1 Cor. 6.9 . Witch-craft , hatred , variance , emulations , wrath , strife , seditions , heresies , revellings , Gal. 5.21 . filthiness , foolish talking , jeasting , Ephes. 5.4 . blasphemy , filthy communication , Col. 3.8 . idleness , wandring about from house to house , tatling , 1 Tim. 4.13 . doting about questions and strifes of words , perverse disputings , cha. 6.4 , 5. love of money , vers. 10. self-love , unthankfulness , unholiness , truce-breaking , false accusing , incontinency , fierceness , despising of those that are good , treachery , headiness , high-mindedness , loving of pleasures more than God , 2 Tim. 3.2 , 3 , 4. unruliness , vaine talking , deceiving , Tit. 1.10 . purloyning , cha. 2.10 . partiality , despising of the poore , Jam. 2.4 , 6. cursing , cha. 3.9 , 10. swearing , cha. 5.12 . scoffing , 2 Pet. 3.3 . loving to have the preheminence , Joh. Epist. 3. v. 9. despising of Dominion , speaking evil of Dignities , Jude , ver. 8. feeding at Feasts without feare , ver. 12. murmuring , complaining , speaking great swelling words , having mens persons in admiration because of advantage , ver. 16. and such like , the reigning sins of some of all sorts , even of some that have as compleat a forme of godlinesse as the best , 2 Tim. 3.5 . so that there is no other difference betwixt the grossest Anti-Scripturists , as Familists , Ranters , &c. and many of those that seeme to be their greatest adversaries and opposers but in words only ; in words indeed they contradict each other , but what the one sayes , the other thinks ; though I will not affirme it of all these , yet of many of them I dare be bold to say it , that notwithstanding they can talke gloriously , and earnestly contend for the true Religion whereof they professe themselves to be , yet they doe not beleeve the truth of their religion . If it should bee here , as it is frequently elsewhere demanded , how can this be , seeing they profess as they doe ; they say they beleeve the Scriptures to be the Word of God , and if any should say otherwise , they would be ready to offer him the Combate , or call aloud to the Magistrate for the severest punishment to be inflicted upon him ; they have been Baptised , and at their Baptisme engaged by a solemne promise and vow in their names , to forsake the Devil and all his works , the pomps and vanities of this wicked world , to beleeve all the Articles of the Christian Faith , to keep Gods holy Will and Commandements , and to walk in the same all the dayes of their life , which since they have been at age they have professedly owned ; the answer is ready , Quid verba audiam , facta cum videam ? The most solemne protestation is nothing , when by a continued contrary practice and course of life , it is manifestly contradicted . And yet this bath no such wonderful thing in it , but that Tradition , Custome , and the Lawes of the Land where one lives are alone sufficient to produce it . Did these men seriously consider with themselves upon what grounds they embrace the Christian Religion rather than Mahumetanisme , the Protestant Religion rather than Popery , I verily thinke their hearts would dictate no other answer , but that they were borne and bred in this Religion , which being established and countenanced by the Lawes of their Country , they embrace , as their fore-fathers have done in times past ; so that the same grounds upon which they profess Christ here , were they in another Land would move them to deny him . They condemne the Jewes as the vilest People that ever lived upon the face of the earth , because they rejected and crucified Christ , but had they lived amongst those Jewes , and seen a poore meane man , one in the forme of a Servant come amongst them , endeavouring to alter their former Religion , and to abolish those Rites and Customes which their Nation had for so many generations before used , would not the same spirit of enmity and opposition have acted in them , as did in those Jewes against that man ? Would they not have rejected him as a meer Impostor and Deceiver , and have continued their former profession still ? Would they presently have hearkned to him , and become his Disciples ? If we may judge by what we frequently find in the like case , without doubt they would not .

In the Primitive times , when the Gospel-day began to dawn upon the Pagan world , the Apostles had much to doe to make way for their Doctrine , many Curtaines were drawne to keep out the light which went with them , and the World contended to live in their Aegyptian darknesse still ; but afterwards the light breaking in upon those clouds of darknesse which muffled them up , and opening their eyes to see the danger of their present condition , they resolved to cherish the light , and to doe the businesse of the day ; but when once Religion was more generally professed , in most places it begat a forme , and the Daughter devoured the Mother , a bare forme and outward correspondence was cryed up , but the power of godlinesse was denied . And as it was then , so it hath been ever since , and is so at this day . There are very few Christians amongst Christians , few , yea a very inconsiderable number amongst Professors , who doe in deed and in truth submit to the Lord Jesus , and take his yoke upon them . It is the great and maine businesse that the Ministers of the Gospel have to doe , to convert men to the life and practise of Christianity , the name and shaddow whereof they doe only retain ; this is their work as much almost here , as it would be were they amongst Turks and Indians . It is somewhat easie to bring men to an outward order and conformity with the rest in attending publick Ordinances ; generally they rush in upon them , and take it as a great affront to be kept back from any , but to prevaile with them , out of an equal respect to all the precepts of the Gospel , one as well as another without partiality , to endeavour an universal Gospel-obedience throughout the whole course of their lives , in all manner of conversation both towards God and man , is only net impossible . And no wonder , seeing they think it is of no concernment , either to the attaining of that good which they chiefly desire , or the escaping . of that evil which they mainly fear . It is sufficient for the carrying on of their worldly designe , which is all they aime at , living amongst a people professing themselves Christians , to whom the name of Heathen is abominable , to take upon them the like forme of Religion that others doe , but as for any thing more , seeing it is of no such advantage in this World , and they neither hope nor feare for any thing in the World to come , they doe not regard it . This is one reason why , when we have done all that we can , we cannot get them beyond a forme , and that not the strictest neither . Men will never be under the power of that , the truth wherof they do not beleeve ; but this is not the only reason , for some of them doe beleeve , I meane with an Historical faith , the truth of what is told them in the Gospel , and yet for all that live as wretched wicked lives as if they beleeved it not ; the cause of it is their presumption and carnal security , into which they argue themselves by a false reasoning ; That there is a Heaven they beleeve , but they think they shall not be shut out of it ; and that there is a Hell , but they hope they shall never come there ; though they walk on after the imagination of their owne heart , in the allowed omission of some one or more known duties injoyned in the Scripture , and commission of some one or more known sins therein forbidden , yet they promise themselves peace , as they , Deut. 29.19 . they hope they shall doe as well as others when they come to dye , whatever they read or heare of in the Scripture to the contrary notwithstanding . There are multitudes of these presumptuous ones amongst us , and they are either openly profane , such as have not escaped the pollutions of the world , but tumble and wallow like Swine in the common puddle , that run to all excesse of riot , and declare their sin as Sodome , and hide it not , that let loose the reins to their lusts , and run a career after the Prince of this world in the common road way that the Scripture tells them leads to Hell , as open notorious drunkards , swearers , blasphemers , raylers , filthy talkers , scoffers , prophaners of the Lords day , &c. or secretly prophane , such as under a garb of civility , or more than ordinary profession hide the foulest wickednesse , such as sin in the secret Chamber , as those that are given to self-pollutions , that defile themselves by themselves ; close Adulterers , and Adulteresses , that have Husbands and Wives to hide their uncleannesse ; close tiplers and drunkards , who will now and then shoot into an Ale-house , but be ordinarily drunk in their owne houses ; secret Dice-players , and Gamesters , that squander away their time , and money , when they are out of the Magistrates reach ; such as have not renounced the hidden things of dishonesty , but will secretly cousen and cheat , defraud , and goe beyond their brethren ; one would wonder that any of these should entertaine one thought of entring into Heaven , and that they doe not rather feare every moment least God should strike them with a Thunder-bolt into Hell ; but usually it is so , that even such as these have as confident an expectation of happinesse in the world to come as the best ; ask them , and they will tell you , they hope to be saved as well as the proudest Precisian of you all , they have it almost at the end of every sentence , As I hope to be saved ; what it is that imboldens them in this manner , and makes them thus foole-hardy , may be easily imagined .

1 Some confused thoughts of Gods mercy ; they think he that made them will not damne them , they cannot imagine when it comes to be their own case , that he can be so cruel to his Creatures , as to torment them eternally in Hell . To shew the particular workings of their thoughts here :

1 They think only on his Mercy , and not at all on his Justice , they think hee is all mercy , and love , and goodnesse , and the thoughts that they have of this , quite swallow up all thoughts of his justice .

2 They cull out many of those Scriptures that speak of the love and goodness of God , as that he is love , and dwels in love ; that he is slow to anger , and plenteous in mercy , and doth not willingly grieve the children of men , &c.

3 They argue from Gods goodnesse in this world , that he will not be otherwise , to them at least , in the world to come ; he is good unto all , and his tender mercies are over all his works ; he causeth his Sun to shine upon the just , and unjust also , they see that he doth not punish when provoked , but is long-suffering , and full of forbearance . Hence ,

4 They think that when Ministers preach Damnation , they doe but pry into Gods secrets , and vent their owne passions ; and know not of what spirit they be of . Thus they labour to secure their hearts , but if this will not doe , then

2 They fly to some of the Promises , never minding the conditions that are annexed to them ; though they be Doggs , yet they will be snatching at the Childrens bread . And now they thinke they are well provided for , they now think that they beleeve , for faith is grounded upon the Promises , and the Scripture saith , he that beleeveth shall be saved . Now come to these men after this , and tell them of the threatnings , why

1 They think the threanings will not be executed , they think there is some use of them in terrorem , to over-awe men a little that they might not be wicked over much , but that God never threatned with intent to execute ; or if they must be executed , then

2 It is but upon those that despise the Promises , but for their parts they relye on them .

3 However it be , they think they must not despair , but be of a good courage , and hope to the last breath , and therefore notwithstanding all the threatnings , they have these and these promises , and here they will hold fast . If this doe not fully comfort them , then

3 They look into themselves , and conclude that though they be guilty of a great many sins , yet they are but infirmities and failings , for they often hear that to fall into such and such sinful Acts , may consist with grace , and for their parts they cannot help it ; they swear indeed , but it is but now and then when they are provoked ; they are sometimes drunk , but it is but now and then when they are drawn in by good company , and they doe forget themselves are they be aware , and it is not so much many times , only they have weaker braines than others , and men thinke they be drunke when they are not .

4 They consider the examples of godly men in Scripture , who have been guilty of the same sins , as Noah , Lot , David , Peter , &c. and hence they argue , that every man hath his failings , and the best must have their graines of allowance . And the Apostle saith , that in many things we offend all ; and , If any man saith he hath no sin , he is a lyer ; and now they can hold no longer , but presently fly out upon other Professors , as meer pretenders to perfection and Saintship , which they hold to bee a thing impossible on this side Heaven , and so fall to scoffing , and jeering , and rayling upon those that live more conformably to the rules of their Religion than themselves . Hence ,

5 They think that all those , many of them at least , that doe condemne them , live in the same sins secretly , or in as bad of another kind ; though they will not swear , say they , they will lye ; and though they will not be drunk , they will play the Gluttons , and that they cannot endure good fellowship with the rest of their Neighbours , it is only from pride , and Self-conceitednesse ; Stand off , touch me not , I am holier than thou . Hence again they conclude , as for perfection , no mortal man is capable of it , it is but in vain to endeavour after it , or pretend unto it . If this doth not quiet their guilty consciences , then

SElf-denial ! bless us , what a strange hard word , what a prodigious and monstrous thing is this ? saith poor selfish man ; Self-denial forsooth , what ! am not I my self ? Doe not I my self live , and live for my self ? How can I bee a man , and put off the man ? How can I be my self , and deny my self ? Is it not to be beside my self ( and that 's to be mad ) to be without my self ? Thus ( alas ! ) doth poor man play the foole in wit , he rageth and is confident ; as if there were such good reason for , and such good sense in self-seeking , as that the Doctrine of Self-denial were but a Paradox , yea an absurdity , a contradiction , and very non-sense . He highly applaudes even to admiration , that ( by him mistaken and mis-interpreted ) saying of Solomon , Prov. 9.12 . if thou bee wise thou shalt be wise for thy self ; and for his part , he will praise none but them that doe well unto themselves , Psal. 49.18 . he will admit none to the name of wise and worthy persons , but dismiss them for a company of un-intelligent , in-significant and poore spirited Sneakes , yea for dull Sots , witless Dolts , and God Almighties Fools , that preferre not themselves before every thing else .

Man indeed is so dear to himself , that Self-interest seemes to be his all in all ; the first mover , the circumference and center of all he doth ; the principle from , the rule by , the end for which he acts any good , or forbears to act any evil , and this is natural to him ; but though Nature be master of this Art , and can teach man to seek his owne good , yet Nature is not such a Doctor in Divinity , nor hath attained to such a degree of learning and wisedome , as to teach man wherein his true good and interest lies ; so that it is no wonder that poore man is filled with indignation at such a word , much more at such a thing as Self-denial is . Alas ! in what a sad , uneasie , and restless condition must poor man be that hath a nature so freely inclined , and strongly addicted to his owne interest , and yet is not owner of a judgement and discretion able and acute enough to tell him what it is , and how it may be attained ; so that did not God , who is a God of grace and mercy , take pitty on poore man ( for so I must alwayes call him ) he would doe nothing but undoe himself , and that by seeking himself .

But God ( God blessed , and to bee blessed for evermore ) who is a Lover of Soules , and the preserver of men , who would not that they should perish , but that all men should come to the knowledge of the truth and bee saved , God I say , hath shewn ( in and by his Word ) what is mans good , and wherein his true interest and happiness doth consist , how hee may love , seek , and save himself , which is so dear unto him ; beside ( ex abundanti , which is a wonder ) God invites , and ( if I may so speak ) courts man hereunto ; not that hee needs man , for he is God happy for evermore , whether man be saved or damned , but by the most obligeing , and most indearing way in the World , that man himself may be the gainer , and injoy himself in the injoyment of a good infinitely better than himself , even God himself . When God exhorts and perswades man to obedience , why is it ? but oh that hee would heare and keep my Commandements always for his good ; when God dehorts and disswades from sin , why is it ? but that man might not wrong and injure himself ; God hath so twisted his own glory & our good together , that he expects no service from us , which shall not be more a service to our selves : God hath so graciously ordered the matter , that the very meanes of our happiness is a part of it , our duty a priviledge , and our work wages ; so that wee cannot doe our selves a greater courtesie , than in doing God the best service , our greatest interest lies in surrendring our selves wholly unto God , to feare God , and keep his Commandements is the whole ( as duty , so happiness ) of man , for all the rest ( that is under the Sun ) is but impertinent and unprofitable , yea ( to call it by its owne name ) very vanity , and vexation of spirit .

We doe but miscall and flatter the World , yea abuse our selves also , when we attribute to it , and adorn it with the fine words , and specious titles of Grandeure , and Gallantry , beauty and bravery , delight and delicacy , pleasure and prettiness , honour and happiness ; alas , these are but pompous shewes , glittering and gaudy nothings : the rosiness of the most glaring and charming beauty , the whistling of the most silken bravery , the chinking of bewitching white and yellow dust which we call gold and silver , the sparkling Crownes which doe tempt and captivate : the amorous , the genteel , otherwise proud , the covetous , and the ambitious Sons of men , will one day appeare to be but a cheat of Fancy , and that such as have been enamoured of them have but deceived , and jugled themselves out of true happiness for a false one , and espoused themselves to a meer paultry vanity , which if it be any thing , is a something worse than nothing .

And as for sin , it is so ugly a thing , so vile and abominable , that the worst of words are not bad enough to call it by ; it s owne name is the very worst , sinful sin , Rom. 7.13 . yet as if that were not significant enough , the Apostle could not but adde an exceeding to it , to denote how hyperbolically vile a thing it is ; it is good for nothing but to be hated , and to have stones of scorne , contempt , and indignation thrown at it : such a deformed Hagge is not fit for the embraces of men , no nor of Devils ; it is not only the cause , but the hell of hell , and if there were no other hell , it were yet damnation enough to be a sinner : for as such the poore wretch is in a state of separation from God , whom to injoy is eternal life and Heaven , and therefore it can be no less than Death and Hell to be without him ; and thus the Scripture concludes no less peremptorily than truly and justly , that men in their sins are condemned already , and must be so for ever without the interposition of repentance , and faith before they dye .