A Treatise of Self-Denial, Dedication
To the Honourable Colonel JAMES BERRY, &c.
SIR,
PRovidence having deprived me of the opportunity of nearer converſe with you, which heretofore I have enjoyed, yet leaving me the ſame affections, they work towards you as they can; and have choſen here to ſpeak to you in the hearing of the world, that my words may remain to the ends intended, when a private Letter may be burnt or caſt aſide. Flattery I am confident you expect not from me, becauſe you know me, and know me to be your friend. (And yet my late Monitor hath made many ſmile, by accuſing me of that fawning crime.) I am told what it is to bleſs my friend with a loud voice, Prov. 27. 14. I have learnt my ſelf, that [Open rebuke is better than ſecret love; and that faithful are the wounds of a friend, but the kiſſes of an enemy are deceitful] Prov. 27, 5, 6. And therefore I ſhall do as I would be done by. Faithfulneſs and Uſefulneſs ſhall be the meaſure of my meſſage to you. And they have commanded me to ſet before you this leſſon of Self-denial, and earneſtly to intreat you, and again intreat you, that you will faithfully Read, and Learn, and Practiſe it. Though I judged you have learnt it long ago, I think it not needleſs to mind you of it again; my ſoul being aſtoniſhed to ſee the power of Selfiſhneſs in the world, even in thoſe that by Confeſſions and Prayers, and high Profeſſions, have frequently condemned it. Yet this is the Radical-mortal ſin. Where this lives, all ſins virtually lives. Say that a man is Selfiſh, and (in that meaſure) you ſay all that is naught of him as to his inclination. That Selfiſhneſs is the ſumme of Vice, and the Capital enemy of God, of Common-wealths, of Order and Government, of all Grace and Vertue, of every holy Ordinance and Duty, eſpecially of Unity and Brotherly Love, and of the welfare of our neighbours, and of our own ſalvation, I have manifeſted to you in the following Diſcourſe. But alas, what need we words to manifeſt it, when the flames of diſcord and long-continued diviſions among Brethren do manifeſt it! When hatred, ſtrife, variance, emulation, backbiting, violence, rebellions, bloodſhed, reſiſting and pulling down of Governments, have ſo lamentably declared it! When ſuch havock is made by it before our eyes, and the evil ſpirit goes on and proſpereth, and deſolation is zealouſly and ſtudiouſly carried on, and the voice of Peacemakers is deſpiſed or drowned in the confuſed noiſe! [Preſumptuous are they, ſelf-willed, they have not been afraid to ſpeak evil of dignities, 2 Pet. 2. 10.] To ſpeak evil? was that the height of preſumption and ſelf-willedneſs then? Alas, how much further hath it proceeded now? even under the Cloak of Liberty and Religion? How many Conquerours that have often triumphed over their enemies, are conquered by themſelves, and live in continual captivity, under this home-bred moſt imperious Tyrant?
Whence is it but for want of. ſelf-denial, that there is ſuch ſcrambling for Rule and Greatneſs, for Riches and Honours among all? As if they thought it more deſirable to fall from an high place than a low! and at death to part with Riches than with Poverty! and at Judgement to have much to anſwer for, than little! and to go to Heaven as a Camel through a needles eye, than by the more plain and eaſie way!
Whence is it but for want of ſelf-denial, that men are ſo hardly convinced of their ſins, be they never ſo open, and odious, and ſcandalous, if they be but ſuch as will admit of an excuſe before the world? Moſt ſins that are confeſt, are ſuch as ſeem not to be diſgraceful, or ſuch whoſe juſtification would double the diſgrace, or ſuch as are confeſt in pride, that the Confeſſor may gain the reputation of humility.
Whence is it but for want of ſelf-denial, that Chriſtian Love is grown ſo cold, while all profeſs it to be the badge of Chriſts Diſciples? And that ſo many profeſſors have ſo little Charity for any but thoſe of their own opinions: unleſs it be a ſlandering Charity, or a perſecuting, or murdering Charity? That all is commendable or excuſable, that is done by men of their own conceits; and all condemnable, or a diminutive good, that is found in thoſe that differ from them; eſpecially if they diſpute or write againſt them?
Whence is it but for want of ſelf-denial, that men who know that whoredom, and drunkenneſs, and theft are ſins, can yet be ignorant (in the midſt of light) that diſcord and Church-diviſions are ſins? And that they hear him with heart-riſing, enmity, or ſuſpicion, that doth declaim againſt them? As if Uniting were become the work of Satan, and Dividing were become the work of Chriſt. I mean not Dividing from thoſe without, but Dividing in his Church, and among his Members; who are all baptized with one Spirit into one body, 1 Cor. 12. 13. even the Body of Chriſt, (not of the Pope) of which even Apoſtles are but members (and therefore Peter was not the Head) 1 Cor. 12. 27, 28. which is ſo tempered together by God, that there ſhould be no ſchiſm in it, but that the members ſhould have the ſame care one of another, 1 Cor. 12. 24, 25. And that for all the plain and terrible paſſages againſt Diviſions, that are found in the word of God, it ſeems to ſome a Venial ſin, and to others a commendable Vertue, if not a mark of Chriſtian Piety. I may ſeem to ſpeak incredible things of the deluſions of ſelfiſh Profeſſors of Religion, if they were not atteſted by the common and lamentable experience of the times.
And whence is it but for want of ſelf-denial, that Peace-makers ſucceed no better in their attempts? That while all men cry up Peace and Unity, moſt men are deſtroying them, and few are furthering them, and fewer do it with zeal and diligence; ſo few, that they are born down in the crowd, and ſpeed no better than Lot among the rabble of the Sodomites, that cryed out againſt him [This one fellow came in to ſojourn, and he will needs be a judge: Now will we deal worſe with thee than with them] Gen. 19. 9. How long have ſome been longing, and praying, and moving, and labouring for Peace among the profeſſed ſons of Piety and Peace, in England? and all (for ought I ſee) almoſt in vain: unleſs to the condemnation of a ſelfiſh unpeaceable generation. (But yet let the ſons of Peace plead for it, as long as they have a tongue and breath to ſpeak.)
Whence can it be but for want of ſelf-denial, that Magiſtrates profeſſing a zeal for Holineſs, regard no more the intereſt of Chriſt? but that the name (& but the name) of liberty, (a liberty that hath neither Moral good or evil in it) is ſet in the ballance againſt the things of everlaſting conſequence, and thought ſufficient to over-weigh them? And that the meer pretence of this indifferent-carnal Liberty, is thought an argument of ſufficient weight, for the introduction of a wicked damning Liberty, even a Liberty to deceive and deſtroy as many as they can, and to hinder thoſe that endeavour mens ſalvation? And what's the argument pleaded for all this? It's partly a pretence of tenderneſs and mercy: and partly becauſe men cannot be made Religious by force. And muſt ſuch ignorant or jugling confuſions ſerve turn, to cheat a Nation of their Religion and Liberties, and many thouſands of their ſalvation? As if all the controverſie were, whether we ſhould force others to be of our Religion? when it is only or principally, whether we may hinder them from robbing us of our own? and from tempting unſtable ſouls to ſin and to damnation? and from hindring the means of mens ſalvation? and from the open practiſe of Idolatry or ungodlineſs? If we cannot force them to the Chriſtian faith, cannot we hinder them from drawing others from it? And are unmerciful to them, if we give them leave to damn themſelves (for that's the mercy that is pleaded for) and only hinder them from damning others? Is it cruelty or perſecution to hinder them from ticing ſouls to Hell, as long as they may freely go thither themſelves? I ſhould rather think, that if we did our beſt to ſave themſelves, it were far from crucity. For example, if Infidel, or Papiſts Books be prohibited, what cruelty or perſecution is this? If Quakers be hindred from railing at Gods Ordinances in the open ſtreets and Aſsemblies, what cruelty or perſecution is this? But ſome think it enough for this Toleration, that they think as confidently they are in the right, as we do that they err! And ſo do Heathens, Mahometans, and Infidels. And what! Shall every man have leave to do evil, that can but be ignorant enough to think, (or ſay he thinks) that he doth well? And muſt Magiſtrates rule as men that are uncertain whether there be a Chriſt, or a Church, or a Heaven, or Hell, becauſe ſome are found in their Dominions ſo fooliſh or impious as to be uncertain of it? In plain Engliſh, is it any hinderance to mens ſalvation, and furtherance of their damnation, to be made Infidels, Papiſts, and ſuch as deny the Eſſentials of Chriſtianity, or not? If not; then away with Chriſtianity and Reformation. Why do we pretend to it our ſelves? But if it be; will merciful Rulers ſet up a trade for butchering of ſouls? and allow men to ſet up a ſhop of poiſon for all to buy and take that will? yea to proclaim this poiſon for ſouls, in ſtreets and Church aſſemblies, as if mens ſouls were no more worth than Rats or Mice, or hurtful vermine, or it were ſome noble atchievement to ſend as many as may be to the Devil. Judge impartially, whether all this be not for want of ſelf-denial? If ſelfiſh intereſt led them not to this, and if they were more tender of the Intereſt of Chriſt than of their own, and of mens ſouls than of their fleſh, it would not be thus. But the ſame argument that tempts the ſenſual to Hell, doth tempt ſuch Magiſtrates to ſet up Liberty for drawing men to Hell. The wicked ſell their ſouls to ſpare their fleſh, and let go Heaven to enjoy the Liberty of ſinning; and run into Hell to ſcape the trouble of an holy life: And ſuch Magiſtrates ſell the peoples ſouls to ſpare the fleſh of the deceivers; and in tenderneſs and mercy to their bodies, they dare not reſtrain men from ſeeking their damnation. Is faith and holineſs propagated by perſwaſion, and not by force? Surely then Infidelity, Popery and Ungodlineſs, are propagated by perſwaſion too! Again I tell you, ſelf-love doth make ſuch Rulers wiſer than to grant Commiſſion or Liberty to all that will, to tice their ſouldiers to mutinies or rebellion, their wives to Adultery, their children to prodigality, or their ſervants to thievery: But the love of Chriſt and mens ſalvation is not ſo ſtrong as to ſatisfie them whether men ſhould be hindred from raiſing mutinies in his Church, and from deſtroying ſouls! Forſooth, they tell us that Chriſt is ſufficient to look to his own cauſe. Very true (and they ſhall one day know it.) But muſt he not therefore teach or rule by men? Is not Adultery, Murder, Theft, Rebellion, againſt the Cauſe of Chriſt, and his Laws, as well as Popery and Infidelity? And muſt they therefore be let alone by man? Chriſt is ſufficient to Teach the world, as well as to Govern. But doth it follow that men muſt be no Teachers under him? Nothing but ſelfiſhneſs could cauſe this blindneſs.
And becauſe I know, that this ſtream proceeds from the Roman ſpring, and it is their great deſign to perſwade the world, that it belongs not to Magiſtrates to meddle with Religion, but only to cheriſh them that the Pope approveth of, and to puniſh thoſe whom the Pope condemns, and that Chriſt muſt Govern and judge of matters of Religion himſelf, that is, by his pretended Roman Vicechriſt, I ſhall only now ſay this: that if Rome were acquainted with ſelf-denial, and if the ſelfiſh carnal intereſt of Riches and Rule and worldly greatneſs, had not blinded them, they could never have believed themſelves, that Chriſt did appoint the Pope of Rome to be his Univerſal Vicar; and that Princes and Magiſtrates in their own Dominions, have not more Power to judge who is to be tolerated or puniſhed by the ſword, than the Pope of Rome: when no Prieſt or Prelate upon earth (as ſuch) hath any thing to do with ſuch a judgement, no not in the places where they live. All that they have to do herein, is to judge who is the Heretick or offendor in order to his cenſure and excommunication: But it's Magiſtrates only that muſt judge who is the Heretick or effendor in order to corporal puniſhment or reſtraint. And this I undertake to make good againſt all the Papiſts in the world: much more that the Roman Tyrant, hath no ſuch Power at the Antipodes, and in all the Chriſtian Nations on earth.
Remember in all this, that I ſpeak not againſt a Toleration of Godly tolerable men, Epiſcopal, Presbyterian, Independent, Anabaptiſt, &c. that will walk in Charity, Peace and Concord; ☞ we ſhall never be well till theſe are cloſed.
But do we not know that Papiſts have Italy and Spain and Germany and France at hand to help them? And that if we grant them ſuch a liberty as ſhall ſtrengthen them and make way for their power, we give away our own liberty, and are preparing faggots for our martyrdom, and giving away the Goſpel that by wonders of mercy hath been till now preſerved, (and I hope ſhall be preſerved in deſpite of Rome and Hell.) Nor yet do I plead for any cruelty againſt a Papiſt, but for a neceſſary Defence of the intereſt of Chriſt and the ſouls of men, and the hopes of our poſterity. True Humanity abhorreth cruelty.
Did Magiſtrates well know their dependence upon God, and that they are his officers, and muſt make him their end, they would not take their flocks to be their maſters, though they may take them for their charge; nor would they ſet up a carnal intereſt of the multitude, againſt the pleaſing of God, and mens ſalvation: nor would they think ſo highly of mens conceits and wills as to judge it a matter of ſo much moment, to allow them in Religion to ſay or do what they liſt. If allowing a mans ſelf in the practice of Known ſin, is inconſiſtent with a ſtate of grace, and a ſign of a miſerable ſlave of Satan: I leave it to you to conſider, what it will prove to allow others even Countries and Nations in Known ſin. And if Rulers know not that ſetting up an Univerſal Vicechriſt, and worſhipping bread (though they think there is no bread) with Divine worſhp, and ſerving God in an unknown tongue, with other points of Popery, are ſin; and that oppoſing and reproaching the holy Scriptures, Ordinances, and Miniſtry, are ſin; wo to ſuch Rulers, and wo to the Nations that are Ruled by ſuch. O what a bleſſing is a holy ſelf-denying Magiſtracy to a Nation! If one could have told you twenty years ago, that you and ſuch as you ſhould be Rulers in this Land, how confidently would you have promiſed an univerſal encouragement to godlineſs, and a vigorous promoting the cauſe of Chriſt, and a zealous ſuppreſſing of all that is againſt it! Little would you or I have thought that after Profeſſors of godlineſs were in power, ſo many years ſhould have been ſpent in deſtroying Charity and Unity, and cheriſhing almoſt all that will ſtand up for the Devil, and plead his cauſe againſt the Doctrine and Diſcipline and Worſhip and Churches and Officers of Jeſus Chriſt. And that in their dayes it ſhould have been put to the Queſtion, whether the Miniſtry it ſelf ſhould be taken down. And that men in power ſhould write for Liberty, for all that will call it ſelf Religion, even Popery not excepted (nor I think, Infidelity or Mahumetiſm it ſelf) and that thoſe that write ſo ſhould be men in Power? My heart would have riſen againſt him as an odious calumniator, that ſhould have preſumed to tell me, that ſuch men as have attempted this, would ever have come to ſuch a paſs: and I ſhould have encountred them with Hazaels queſtion, Are they dogs, that they ſhould do ſo vile a thing? and exerciſe ſuch cruelty on ſouls, and ſeek to bring back the people of God to the Romiſh vomit, and ſet up the greateſt tyranny on earth, and all under pretence of a Religious Liberty?
But alas, it is not Magiſtrates only that are ſo wanting in ſelf-denial. Miniſters alſo are guilty of this crime: Or elſe we ſhould not have been ſo forward to diviſions, and ſo backward to the cure; nor would men of this profeſſion, for the intereſt of their opinions and parties, have cheriſhed diſſenſion, and fled from concord, and have had a hand in the reſiſting and pulling down Authority, and embroiling the Nations in wars and miſeries. And whence is it but for want of ſelf-denial, (for our own faults muſt be confeſſed) that the Miniſters of Chriſt are ſo much ſilent in the midſt of ſuch heinous miſcarriages as the times abound with? I know we receive not our Commiſſion as Prophets did, by immediate extraordinary inſpiration! But what of that? The Prieſts that were called by an ordinary way, were bound to be plain and faithful in their Office, as well as the Prophets: And ſo are we. How plainly ſpoke the Prophets even to Kings? and how patiently did they bear indignities and perſecutions? But now we are grown carnally wiſe and cautelous; (for holy wiſdom and caution I allow) and if duty be like to coſt us dear, we can think that we are excuſed from it: If Great men would ſet up Popery in the Land by a Toleration; alas, how many Miniſters think they may be ſilent, for fear leſt the contrivers ſhould call them ſeditious or turbulent or diſobedient, or ſhould ſet men to rail at them and call them Lyers and Calumniators: or for fear leſt they ſhould be perſecuted, and …uined in their eſtates or names! If they do but foreſee, that men in power or honour in the world, will charge them with Lies or unchriſtian dealing, for ſpeaking the words of Truth and Soberneſs, againſt the Introduction of Popery and impiety, and that they ſhall be made as the ſcorn and off-ſcouring of all the world, and have all manner of evil ſaying falſly ſpoken of them, for the ſake of Chriſt, his Church and truth, they preſently conſult with fleſh and blood, and think themſelves diſcharged of their duty: when God ſaith, Ezek. 33. 6. &c. [If the watchman ſee the ſword come, and blow not the Trumpet, aud the people be not warned; if the ſword come and take any perſon from among them, he is taken away in his iniquity, but his blood will I require at the watchmans hand.] And were we no watchmen, yet we have this command, Lev. 19. 17. [Thou ſhalt not hate thy brother in thy heart: thou ſhalt in any wiſe rebuke thy neighbour, and not ſuffer ſin upon him.] Yet now many Miniſters will be cruelly ſilent, leſt they ſhould be charged with malice and hating thoſe whom they are commanded to rebuke. The ſword of violence I perſwade them not to meddle with: but were it not for want of ſelf-denial, the ſword of the ſpirit would be more faithfully managed againſt the ſins of the greateſt enemies of Chriſt and of the Goſpel, than it is by moſt, though it ſhould coſt us more than ſcorns and ſlanders, and though we know that bonds and afflictions did abide us.
And verily I cannot yet underſtand, that the contempt and ſcorn of the Miniſtry in England, is fed by any thing ſo much as ſelfiſhneſs. Could we be for all mens Opinions and Carnal intereſts, (O what experience have I had of this!) all men, for ought I ſee, would be for us: Is it a crime to be a Miniſter? Doubtleſs it's then a crime to be a Chriſtian: And he that rails at us as Miniſters to day, it's like will rail at us as Chriſtians to morrow. But if ſuch will vouchſafe to come to me, before they venture their ſouls, and ſoberly debate the caſe, I undertake to prove the truth of Chriſtianity. The world may ſee in Clem. Writers exceptions againſt my Treatiſe of Infidelity, what thin tranſparent Sophiſms, and ſilly Cavils, they uſe againſt the Chriſtian cauſe. When they have well anſwered, not only that Treatiſe, but Du See my Reaſons of the Chriſt. … …g. ſince written.Pleſſis, Grotius, Vives, Ficinus Micraelius, & the ancient apologies of the Chriſtian writers of the Church, let them boaſt then that they have confuted Chriſtianity. The Devil hath told me long ago in his ſecret temptations, as much againſt the Chriſtian Faith, as ever I yet read in any of our Apoſtates: But God hath told me of much more that's for it, and enabled me to ſee the folly of their Reaſonings, that think the myſteries of the Goſpel to be fooliſhneſs.
But if it be not as Miniſters and Chriſti…n… that we are hated; what is it then? If becauſe we are ingnorant, inſufficient, negligent or ſcandalous, why do they not by a legal trial caſt us out, and put thoſe in our places I may with Tertullian call all our enemies to ſearch their Court Records, and …ce how many of us have been caſt out or ſilenced for any immorality, but for obeying Conſcience againſt the intereſt or wills of ſome who think that Conſcience ſhould give place to their Commands. Read the two or three laſt Chapters in Dr. Holden's Anal…fidei.that are more able, diligent and godly, when we have provok'd them to it, and beg'd it of them ſo often as we have done? If it be becauſe we are not Papiſts, it is becauſe we cannot renounce all our ſenſes, our Reaſon, the Scripture, the Unity, Judgment and Tradidion of the far greateſt part of the Univerſal Church? If I have not already proved that Poperty fighteth againſt all theſe, and am not able to make it good againſt any Jeſuit on earth, let them go on to number me with Hereticks, and let them uſe me as they do ſuch when I am in their power. If we are hated becauſe we are not of the Opinions of thoſe that hate us, it ſeems thoſe Opinions are enemies to Charity; and then we have little reaſon to embrace them. And if this be it, we are under an unavoidable neceſſity of being hated: For among ſuch diverſity of Opinions, it is impoſſible for us to comply with all, if we durſt be falſe to the known truth, and durſt become the ſervants of men, and make every ſelf-conceited Brother the Maſter of our Faith. If we are ſo reviled, becauſe me are againſt an Univerſal Liberty of ſpeaking or writing againſt the truths and wayes of Chriſt, and of labouring in Satans harveſt, to the dividing of the Churches and the damnation of ſouls, it is then in the up-ſhot, becauſe we are of any Religion, and are not deſpiſers of the Goſpel, and of the Church, and of mens ſalvation, and becauſe we believe in Jeſus Chriſt. I have lately found by their exclamations, and common defamations, and threatnings, and by the Volumes of reproaches that come forth againſt me, and by the ſwarms of lyes that have been ſent forth againſt me through the Land, that even the preſent Contrivers of Englands Miſery (Liberty, I would ſay) and of Toleration for Popery, and more, are themſelves unable to bear contradiction from one ſuch an inconſiderable perſon as my ſelf; and they have got it into the mouths of ſouldiers, that my writings are the cauſe of wars, and that till I give over writing, they ſhall not give over fighting (though I do all that Read Mr. Stubbs and Mr. Rogers books againſt me, and the ſouldiers openly th… calumai…ed me and th…e in e… my death, as the ſaid Authors …e… red them to call me to a tr…al, even for ſpeaking and writing againſt their caſting dow the Government of the Land, & …ing … themſelves, and a…pting at once to Vo e out all the …ar…h …I am able to do for Peace.) And if this be ſo, what a caſe would they bring the Nation into, by giving far greater Liberty to all, than ever I made uſe of! Unleſs they ſtill except a Liberty of contradicting themſelves, they muſt look for other kind of uſage, when Libertiniſm is ſet up. Yea if they will ſeek the ruine of the Church and Cauſe of Chriſt, they muſt look that we ſhould take Liberty to contradict them, and to ſpeak for Chriſt and the ſouls of men, till they have deprived us of tongues, or pens, or lives; And they muſt expect that we obey God rather than men, and that, as Paul did Peter, Gal. 2. 11. we withſtand them to the face; and that Satan ſhall not be unreſiſted, becauſe he is transformed into an Angel of Light; nor his Miniſters be unreſiſted, becauſe they are transformed into the Miniſters of Righteouſneſs; nor the falſe Apoſtles and deceitful workers, becauſe they are transformed into the Apoſtles of Chriſt] 2 Cor. 11. 13, 14, 15. Nor muſt they think to do ſo horrid a thing, as to weave their Libertiniſm, & Toleration of Popery into a new Fundamental Conſtitution of the Common-wealth, which Parliaments muſt have no power to alter, and that theI know that it hardne…h thouſands in impenitency, to ſay that Others have done worſe; and Is the matter mended with you? And will it alſo e…ſe men in he…l to think that ſome others ſuffer more? ages to come ſhall curſe us for our ſilence, and ſay that Miniſters, and other Chriſtians were all ſo baſely ſelfiſh, as for fear of reproaches or ſufferings, to ſay nothing, but cowardly to betray the Goſpel, and their Countrey. If the rattling of the hail of perſecution on the tiles, even on this fleſh, which is but the tabernacle of our ſouls be a terrible thing; how much more terrible is the indignation of the Lord, and the threats of him that is a conſuming fire! If you can venture your life againſt an enemy in the field, we are baſtards and not Chriſtians if we cannot venture ours, and give them up to perſecuting rage, as long as we know that we have a Maſter that will ſave us harmleſs, and that the God whom we ſerve is able to deliver us, & that he hath charged us not to fear them that kill the body, and after that can do no more, &c. and that he hath told us that we are bleſſed when men revile us and perſecute us, and ſay all manner of evil againſt us falſly for his ſake; bidding us, Rejoyce and be exceeding glad, for great is our reward in heaven: for ſo perſecuted they the Prophets that were before us, Mat. 5. 10, 11, 12. and when we are told that he that will ſave his life ſhall loſe it; and whoſoever will loſe his life, for the ſake of Chriſt, ſhall finde it, Mat. 16. 25. and when we know that we own a cauſe that ſhall prevail at laſt, and reſiſt them whoſe end ſhall be according to their works, 2 Cor. 11. 15.
And what though this be unknown to the oppoſers? That will not warrant us to betray a cauſe that we know to be of God; nor will the ignorance of others excuſe us, for neglecting known truth and duty. If the ſouls of private perſons be worth all the ſtudy and labour of our lives, and we muſt deal faithfully with them, whatever it ſhall coſt us: ſurely the ſafety of a Nation, and the hopes of our poſterity, and the publick intereſt of Chriſt, is worthy to be ſpoken for with much more zeal, and we may ſuffer more joyfully, for contradicting a publick deſtroyer of the Church, than for telling a poor drunkard or whoremonger of his ſin and miſery.
Hither to I have permitted my pen to expreſs my ſenſe of the common want of ſelf-denial in the Land: Now give me leave, as your moſt affectionate faithful friend, to turn my ſtile a little to your ſelf, and earneſtly to entreat of you theſe following particulars.
I. In general, that as long as you live you will watch againſt this common deadly ſin of Selfiſhneſs, and ſtudy continually the duty of Self-denial. We ſhall be empty of Chriſt, till we are Nothing in our ſelves. Bleſſed are the poor in ſpirit, for theirs is the Kingdom of Heaven. Self is the ſtrongeſt and moſt dangerous enemy that ever you fought againſt. It is a whole Army united; and the more dangerous becauſe ſo near. Many that have fought as valiantly and ſucceſsfully againſt other enemies as you, have at laſt been conquered and undone by Self. And conquer it you cannot without a conflict: And the conflict muſt endure as long as you live: And combating is not pleaſing to the enemy: And therefore as long as ſelf is the enemy▪ and ſelf-pleaſing ſo natural to corrupted man, (that ſhould be wholly addicted to pleaſe the Lord)▪ Self-denial will prove a difficult task: And if ſomewhat in the advice that would engage you deeper in the conflict, ſhould ſeem bitter, or ungrateful, I ſhould not wonder. And let me freely tell you, that your proſperity and advancement will make the work ſo exceeding difficult, that ſince you have been a Major General, and a Lord, and now a Counſellor of State, you have ſtood in a more ſlippery perillous place, and have need of much more grace and vigilancy, than when you were but Baxter's Friend. Great places and employments have great temptations, and are great avocations of the mind from God. And no errour ſcarcely can be ſmall, that is committed in publick great Affairs; which the honour of God, and the temporal and ſpiritual welfare of ſo many, do, in ſomeſort, depend upon. Theſe times have told us to our grief, what Victory and Proſperity can do, to ſtrengthen the ſelfiſh principle in men: They have ſwallowed Camels ſince they were lifted up, that would have ſtrained at Gnats in a lower ſtate. The Miniſtery, and Ordinances, and Holy Communion that once were ſweet to them, are grown into contempt. Centaury and Wormwood are excellent helps to procure an appetite, and ſtrengthen the ſtomach; but marrow and ſweetneſs breed a loathing. The Vertiginous diſeaſe is not ſo ſtrong with them that are on the ground, as with them that ſtand on the top of a ſteeple. I had rather twenty times look up at them that are ſo exalted, than ſtand with them, and have the terror of looking down. Had not profeſſors been intoxicated by proſperity, they had not believed and lived ſo giddily. I have often ſeen mens reaſon marr'd with a cup or two too much, but ſeldom by too little. And too many I have known, that have wounded conſcience and ſold their ſouls for the love of Proſperity and Wealth; but none that ever did it for Poverty. For a rich man to be ſaved is impoſſible to man, though all things are poſſible with God, Matth. 19. 26. Luke 18. 27. For my own part, I bleſs God that hath kept me from greatneſs in the world, and I take it as the principal act of Friendſhip that ever you did for me, that you provoked me to this ſweet, though fleſh-diſpleaſing life, of the Miniſtry, in which I have choſen to abide. I had rather lie in health on the hardeſt bed, than be ſick upon the ſofteſt. And I ſee that a fether-bed maketh not a ſick man well. The ſleep of the labouring man is ſweet: The plow-mans brown bread and cheeſe, is more ſavoury to him, and breedeth fewer ſickneſſes, than the fulneſs and variety of the rich. This Country Diet doth not cheriſh Voluptuouſneſs, Arrogancy, Vain-glory, Earthlymindedneſs, Uncharitableneſs, and other ſelfiſh diſeaſes, ſo much as worldly greatneſs doth.
Experience telleth us that moſt men are beſt in a low eſtate: inſomuch that a bad man in ſickneſs will ſpeak better, and ſeem more penitent and mortified, than many better men in health. It's a wonderful hard thing to live like a Chriſtian in a full proſperity; and to be above this world, and have lively apprehenſions of the inviſible things, and live a heavenly converſation, in Health and Wealth, when our fleſh hath ſo much proviſion at hand, to accommodate and pleaſe it. Proſperity doth powerfully corrupt the mind: It breedeth many dangerous errors, and vices; and it maketh uſeleſs that knowledge which men have: ſo that though ſuch men can ſpeak the ſame words as another, about the matters of the life to come, it is but dreamingly, and without life. Their Knowledge hath but little power on their hearts and lives. The world is ſo Great with them, which is as nothing, that God and everlaſting life are as nothing to them which are All. They are ſo full of the creature that they have no room for Chriſt: and ſo buſie about Earth, that they have but little time for Heaven: and taſte ſo much ſweetneſs in their preſent pomp, that they cannot reliſh the true and durable delights. They know their Morals, as they know ſome Aſtronomical, or Geometrical verities, by an opinion or uneffectual Knowledge: ſo that indeed they Know not what they Know, Pauſanias in his proſperity deſiring to hear ſome ſecrets of Philoſophy, had no more from Simonides but, Remember that thou art a man: He contemned this at the preſent, as a ridiculous Memento of that which no man could forget: But when he was reduced to an extremity, he then remembred the Philoſophers Leſſon, and perceived there was more in it than he underſtood when he contemned it.
How little is there in a proſperous ſtate, that ſhould ſeem deſirable in a wiſe mans eyes? why is it that great Travellers and Stateſmen, and all that have moſt tryed the world, deſire to withdraw from it toward the evening of their Age, and to retire themſelves into a private life, that they may there look towards eternal things, and cry out of the Vanity and Vexation which they have here found? Muſt we not conceive them wiſer after much experience▪ than before? and therefore wiſer in their receſs, than in their aſpirings? and therefore that it's folly to be ambitious, and wiſdom to contemn the world? why elſe do dying men moſt contemn it? Dear friend, you'l think of theſe things more underſtandingly and more feelingly one of theſe dayes, when you come to die, than you can do now. I would not for all the world have been without the advantages of looking death ſo often in the face, as I have done ſince you firſt knew me. If I have been but a while without this ſight, and have but conceited that yet I have many years to live, alas, how it hath enervated my Knowledge and my Meditations! So that twenty times thinking the ſame holy thoughts, will not do ſo much as once will do, when I ſeem to be nearer my everlaſting ſtate.
And what doth worldly greatneſs add to your real worth in the eyes of God or of wiſe men? Magiſtracy as a thing Divine I honour: But James hath taught me, not to be partial to the rich as rich, and call up the man with the Gold Ring and gay attire, and ſay to the poor, Sit there at my footſtool. As to be proud of fine cloaths is a childiſh or womaniſh piece of folly, below a man: ſo to be proud of Victories, and Dignities and wealth, and worldly honours, is the vanity of an Infidel or Atheiſt, and below a Chriſtian that hath the hopes of heaven. If a man be holy, he is above his worldly greatneſs, and beareth it as his burden, and feareth it as his ſnare. And if he be Carnal, he is the faſter in his miſery; and golden fetters are ſtronger than any others. A pebble-ſtone on the top of Atlas is but a pebble: and a Pearl is a Pearl in the bottom of the Sea. A nettle on the top of a mountain is but a nettle: and a Cedar in the loweſt valley is a Cedar. If God dwell with the contrite, and have reſpect to him that is poor and humble, and trembleth at his word, it ſeems they are moſt to be reſpected, and are the moſt honourable, if God can put more honour upon us by his approbation than man. God will not ask us, where we have grown (in order to our Juſtification) but what fruit we have born? nor whether we were Rich or poor? but whether we were Holy or unholy? nor what was our ſtation? but How we behaved our ſelves in it?
Proſperity uſually breedeth a tenderneſs and ſickly frame of ſoul, ſo that we can ſcarce look out of door, but our affections take cold; and can ſcarce feed on the moſt wholſome food, but we receive it with ſome loathing, or turn it to the matter of ſome diſeaſe. But to worldly vanities, it br…ds a Canine appetite: ſo that ambitious wretches are like Dogs, that greedily ſwallow the morſel that you caſt them, and preſently gape for more. But wholeſome poverty hardeneth us againſt ſuch tenderneſs and infirmities, and breedeth not ſuch diſeaſes in the ſoul. [A poor mans rod when thou doſt ride, is both a weapon and a guide] ſaith our ſerious Poet. I ſleep moſt ſweetly when I have travelled in the cold; froſt and ſnow are friends to the ſeed, though they are enemies to the flower. Adverſity indeed is contrary to Glory, but it befriendeth Grace. Plutarch tells us, that when Caeſar paſt by a ſmoaky naſty Village, at the foot of the Alpes, ſome of his Commanders merrily askt him, [Whether there was ſuch a ſtir for Commands and Dignities and Honours among thoſe Cottages, as there was at Rome?] The anſwer's eaſie. Do you think that an Antony, a Mark, a Hierom, or ſuch other of the antient retired Chriſtians, were not wiſer and happier men, than a Nero or a Caligula, yea or a Julius, or Auguſtus Caeſar? Is it a deſirable thing to be a Lord or Ruler, before we turn to common earth? and as Marius that was one day made Emperour, and reigned the next, and was ſlain by a Souldier the next; ſo to be worſhipped to day, and laid in the duſt, if not in Hell▪ to morrow? It was the ſaying of the Emperour Severus, Omnia ſui, ſed nihil expedit; And of King David, I have ſeen an end of all perfection. O value theſe things but as they deſerve! Speak impartially; Are not thoſe that are ſtriving to get up the Ladder, fooliſh and ridiculous, when thoſe that are at the top, have attained but danger, trouble and envy; and thoſe that fall down are accounted miſerable?
—Sed nulla aconita bibuntur
Fictilibus—
Juven.
There are more draughts of poyſon given in Golden than in earthen Veſſels, ſaith the Poet. The Scythian therefore was no fool, that when the Emperour Mich. Paleologus ſent him precious Ornaments and Jewels, askt, What they were good for? Whether they would preſerve him from calamity, ſickneſs or death? and ſent themhome, when he heard they were of no more uſe. You deſire not the biggeſt ſhooes, or cloathes, but the meeteſt; So do by your Dignity and Eſtate: A… you muſt ask but your Daily bread, ſo muſt you deſire no more: Neither Poverty, nor Riches, but convenient food: yet ſo as to learn to abound and to want, and in every ſtate to be content: bearing Riches and Dignity if caſt upon you, without ſeeking; but not deſiring or gaping after them, nor glorying in them: Undergoing them as a burden with patience and ſelf-denial, and carefully uſing all for God; but neither deſiring nor uſing them for Carnal ſelf. [They that will be rich (or great) fall into temptation and a ſnare, and into many fooliſh and hurtful luſts, which drown men in deſtruction and perdition: for the love of money is the root of all evil, which while ſome coveted after, they have erred from the faith, and pierced themſelves through with many ſorrows] 1 Tim. 6. 9, 10.
Remember where you begun, and where you muſt end. Naked you came into the world, and naked you muſt return to duſt. You brought … Riches bither, and none ſhall you take hence, unleſs you learn the bleſsed art of making friends of the unrighteous Mammon, and laying up a good foundation against the time to come, and laying up a treaſure in Heaven, by the right improvement of your preſent mercies. Though our life be nor circular, but progreſſive, the end as to our naturals, is liker to the beginning than to the middle. If we die not children, yet liker to Children than we live. It's ſad that the height and perfection of our Age ſhould be the height of our folly: And that childhood and retired Age ſhould be leaſt entangled with theſe vanities. And it's a lamentable ſtupidity that alloweth ſelf ſo confidently to play its game, ſo near eternity; where one would think the noiſe of damned ſouls, and the triumphant joyes of bleſſed Saints, that paſt to reſt by the way of ſelf-denial, ſhould mar the ſport, and turn their pride into ſhame and trembling; and the great things of mortality that are even at hand, ſhould drown the noiſe of pomp and pleaſure, and make the Greatneſs of this world appear an inconſiderable thing. The Lord grant that you be no leſs humble, and heavenly, and true to Chriſt, and above this world, than when you and I had our firſt familiar converſe, (and ſure by this time you ſhould be much better.) It's ſaid of Agathocles King of Sicilie, that having been a Potters Son, he would alwayes have together▪ Earthen and Golden Veſſels at his Table, to remember him of his Original. You tread on earth▪ and bear about you ſuch evidences of your f… ty▪ as ſerve to tell you, whence your … and whither it's going, and how it ſhould be uſed now: Remember alſo your ſpiritual new birth, by what ſeed you were begotten, and by what milk you were nouriſhed, and ſee that you degenerate not, and do nothing unworthy that noble birth, and the heavenly nature then received.
II. And remember that ſelf-denial is never right, unleſs it be cauſed by the love of God; and as you deny your ſelf, ſo you entirely and unreſervedly devote your ſelf to him. To this end I crave your obſervation of theſe few unqueſtionable precepts.
1. Take heed of Unbelief, and dread all temptations tending to it, and live by that faith which maketh abſent things to be to you as preſent, and things unſeen as if they were ſeen. When Heaven once loſeth its intereſt in the ſoul, the world may play Rex and delude and deſtroy us at its pleaſure.
2. Take heed of all intruſions of ſelfiſhneſs: Eſpecially ☞ overvalue not your own underſtanding in the things of God. Draw not a great picture of a little man. Be not eaſily drawn to contemn the judgements of thoſe that have ſearched the holy Scriptures with equal diligence and humility, and with much more advantages of retirdeneſs, and time, and helps than you.
3. Take heed of engaging your hand, or tongue, or ſecret thoughts, againſt the faithful Miniſters of Chriſt: But further the work of Chriſt in their hands with all your power. I am no Prophet, but yet preſume to ſay, ☞ that if the reproaches of a faithful Miniſtry in England be purg'd away without ſome dreadful judgment of God on the Apoſtate reproachers, or elſe a deſertion of the Nation, by a removing of our glory, I ſhall wonder at the patience and forbearance of the Lord. It's a dreadful obſervation, to ſee ſo much of the ſpirit of Malignity poſſeſſing thoſe that once ſaid, they fought againſt Malignants. And that the Miniſters and ſervants of the Lord, are railed at by many of them, as formerly they were by the worſt of thoſe that their hands deſtroyed: And with this dreadful aggravation, that then it was but ſome that were reviled, and now with many it is all: then it was under the name of Puritans and Round-heads, and now it is openly as Miniſters under the name of Prieſts, and Blackcoats, and Presbyters, and Pulpeteers. What have theſe ſouls done, that they are ſo far forſaken by the Lord! The judge of all the world is at the door, that will plead his ſervants cauſe in righteouſneſs. It is hard kicking againſt the pricks. He that deſpiſeth, deſpiſeth not men, but God. Perſecution under pretence of Liberty, is heightened with hypocriſie, and is one of the greateſt ſins in the world. But men are not catcht in Spiders webs, though flies are: our Lord will make us a way to eſcape. Perſecution never conquered Chriſt, And becauſe he lives, we ſhall live alſo. Here is the faith & patience of the Saints.
I know that malice wants not words to cloak their iniquity, He that hath will and power to do hurt, hath ſo much wit as to pretend ſome reaſon for it: Though I think that malice did never walk more nakedly, ſince the Primitive perſecutions, than it doth in England at this day. Their principles and profound contrivances they can hide; but their Malignity goes ſtark naked, and is almoſt grown paſt ſhame. They talk againſt Mercenary Miniſters as if they had never read 1 Cor. 9. Mal. 3. and ſuch other Scriptures:The Quuakers and other Self-eſteemers are reverthemore reconcil'd to us now we have been eleven years turned out of all. Or, as if they envyed food and rayment to them that watch and labour for their ſouls, to whom they are commanded to give double honour, 1 Tim. 5. 17. when they envy not Provender to their Horſes, nor Fodder to their labouring Ox, nor the crums to their very Dogs. But the matter is, that their wit is too ſcant and narrow for their malice; and therefore the Popiſh and Malignant enemies have no fairer pretence to caſt out the Miniſtry, than by this engaging the Covetouſneſs of the ignorant and ungodly ſort againſt them. They talk of our want of a juſt call: But what is it in point of Calling that is wanting? Abilities ſay ſome; Succeſſion ſay others; Miracles ſay others; and indeed it's what the Intereſt of ſelfiſh men doth dictate to the accuſers. O that they would tell us what is the due Call; and where is the Miniſtery on Earth that hath it, if we have not? If they would have all laid by that work not Miracles, we may ſee what they would have done to the Church. If we are not what they would have us be, and do not what they would have us do, why do they not come in charity and meekneſs, and ſhew us the courſe that we ſhould take? If we are fools or beſides our ſelves, it is for them. The God whom we ſerve, that will ſhortly judge us, is our witneſs, that we have choſen the Calling that we are in, for their ſalvation, and for his glory; and that we labour in it in ſeaſon and out of ſeaſon topleaſe Chriſt, and to profit them, rather than to pleaſe or accommodate our fleſh. You brought me into the Miniſtry: I am confident you know to what ends, and with what intentions I deſired it: I was then very ignorant, young and raw: Though my weakneſs be yet ſuch as I muſt lament, I muſt ſay, to the praiſe of the great Shepherd of the ſlock, that he hath ſince then afforded me precious opportunities, much aſſiſtance, and as much encouragement as to any man that I know alive. You know my Education and initial weakneſs was ſuch as forbiddeth me to glory in the fleſh: But I will not rob God of his Glory, to avoid the appearance of oſtentation, leſt I be proud of ſeeming not to be proud. I doubt not but many thouſand ſouls will thank you, when they have here read that you were the man that led me into the Miniſtry. And ſhall I entertain a ſuſpicion, that you will ever hearken to thoſe men, that would rob you of the reward of many ſuch works, and engage you againſt the King of Saints? Is it gain, or eaſe, or worldly advantages that continueth me in this work? Let me ſpeak as a fool, ſeeing it is for the Lord in imitation of Paul that was no fool. Was I not capable of Secular and Military advancement as well as others that are grown great? Did I ever ſollicite you ſo much as for my Arrears (which is many hundred pounds?) You could ſcarce do the thing that would gratifie my fleſh more, than to ſilence and depoſe me from the Miniſtry. Might I conſult with the fleſh, I ſhould be more againſt my own employment than many of my enemies are. Did I but turn Phyſitian, I …uld get more worldly wealth: And my Patients would not be ſo froward, and quarrelſome, and unthankful, as moſt Miniſters find their carnal Auditors to be. When men come to me for Phyſick for their Bodies, how ſubmiſſive are they? and how do they intreat? and what thanks after will they return? But when we would help their ſouls, what cavils, and quarrels, and unthankful obſtinacy do we meet with? We muſt be much beholden to them to accept our help, and all will not ſerve ſurn. My Patients that have bodily Diſeaſes will pay me, if I would take it: But if by giving them twice as much as I receive, I could ſatisfie and further the cure of diſeaſed ſouls, how joyful ſhould I be? And muſt we deny our ſelves and all things in the world, for our peoples ſakes, and after all be reproached as if we were a mercenary generation, and ſought our ſelves! O how will God confound this ingratitude, when he comes to judge!
Something they might ſay, if the Miniſters of England had the proviſion of the French and other Popiſh Clergy. (I will not preſume to compare now our Calling, fidelity and maintenance, with Magiſtrates, Judges and men of other profeſsions.) Should I ſuppoſe the Magiſtracy epitomized in you, and the Miniſtery in me, I ſhould give you an undue advantage: For I ſuppoſe there are far more Miniſters better than me, than there are Magiſtrates better than you. And yet I think you would not judge of me, as the Miniſters are judged of. As there are no ſuch Commiſsioners for ejection of ſcandalous inſufficient negligent Magiſtrates, as are for the ejection of ſuch Miniſters, ſo if there were, I ſhould not doubt, but you would quickly ſee which part were liable to more exceptions. But when I took on the faithful Miniſters round about me, (how many of them could I name!) with whom my conſcience tells me I am not worthy to be compared in Holineſs, I am then amazed at the ingratitude of the Apoſtates of this age. How conſtantly and zealouſly do they preach in publick, at home and abroad, ſome of them many times a week? How diligently do they inſtruct the ignorant in private, from houſe to houſe? How unblameably, and meekly, and ſelf-denyingly do they behave themſelves? And are men that once made profeſsion of Religion, become the enemies of ſuch a Miniſtry? [O my ſoul, come not thou into their ſecret; unto their Aſſembly mine honour be not thou united] Gen. 49. 6. I had rather be in the caſe of Turks, yea of Canibals, than of thoſe men.
I know that many think our very ignorant Dividers to have more illumination, and that the Paſtors of the flocks are carnal ignorant men: (As the blind man that ruſht againſt another, and asked him, whether he were blind, that could not go out of his way.) But I have long tryed the ſpirits; and I have found that theſe Cameleons have nothing within but lungs: and that ſtraw and little ſticks may make the quickeſt and the lighteſt blaze, but will not make a durable fire, as the bigger fewel doth. A Bittern hath a loud … voice than a Swan or Eagle. And in ſome one thing a bungler may excell a better work-man. And what if one Miniſter excel in one gift, and another in another, and few in all? Is not this like the Primitive adminiſtration? You be not angry with your Apple-tree that it bears not Plumbs, nor with your Pear-tree that it bears not Figs?
But I have been too tedious. I beſeech you interpret not any of theſe words as intended for accuſation or unjuſt ſuſpicion of your ſelf: God forbid you ſhould ever fall from that integrity, that I am perſwaded you once had. But my eye is on the Times with grief, and on my Antient, Deareſt Friend with Love. And in an age of Iniquity and Temptation, my conſcience and the world ſhall never ſay, that I was unfaithful to my friend, and forbore to tell him of the common dangers.
Dear Friend, take heed of a glittering flattering world. Remember that greatneſs makes few bad men good, and few good men better. As Seneca ſaith, The Carkaſe is as truly dead that is embalmed, as that which is dragg'd to the grave with hooks. [And this I ſay, the time is ſhort: It remaineth that they that weep be as if they wept not, and they that rejoyce as though they rejoyced not, and they that buy as though they poſſeſſed not, and they that uſe this world as they that uſe it not, for the faſhion of this world paſſeth away.] 1 Cor. 7. 29, 30, 31. And when the ſoul of the worldly fool is required of him, then whoſe ſhall all their Dignities, and Honours, and Riches be? In the mean time God judgeth not by outward appearance, as man judgeth, nor honoureth any for being honoured of men.
Solus honor merito qui datur, ille datur.
Theſe Truths (well known to you) I thought meet here to ſet before your eyes, not knowing whether I ſhall any more converſe with you in the fleſh; and alſo to deſire you ſeriouſly to read over theſe popular Sermons (perſwaded to the Preſs by the importunity of ſome faithful Brethren, that love a mean Diſcourſe on ſo neceſſary a ſubject:) Watch and pray, that you enter not into temptation. I reſt,
Your Friend, Richard Baxter. Sept 12. 1659.