A Treatise of Self-Denial, Preface
THE PRFFACE.
Readers,
I Here preſent to your ſerious conſideration, a Subject of ſuch Neceſſity and Conſequence, that the Peace and ſafety of Churches, Nations, Families and ſouls do lie upon it. The Eternal God was the Beginning and the End, the Intereſt, the attractive, the confidence, the deſire, the delight, the All of man in his upright uncorrupted State. Though the Creator planted in mans Nature the principle of Natural Self-love, as the ſpring of his endeavours for Self-preſervation, and a notable part of the engine by which he governeth the world, yet were the parts ſubſervient to the Whole, and the whole to God: And Self-love did ſubſerve the Love of the Univerſe, and of God: and man deſired his own Preſervation, for theſe higher Ends. When ſia ſtept in, it broke this order: and taking advantage from the natural innocent principle of Self-love, it turned man from the Love of God, and much abated his Love to his neighbour and the publick good, and turned him to Himſelf by an inordinate ſelf-love, which terminateth in himſelf, and principally in his Carnal-ſelf, inſtead of God and the Common good: ſo that Self is become All to Corrupted nature, as God was All to Nature in its integrity. Selfiſhneſs is the ſouls Idolatry, and Adultery: the ſum of its Original and increaſed Pravity, the Beginning and End, the life and ſtrength of actual ſin: even as the Love of God is the Rectitude and Fidelity of the ſoul, and the ſum of all our ſpecial Grace, and the Heart of the new Creature, and the life and ſtrength of actual holineſs. Selfiſhneſs in one word expreſſeth all our Averſion Poſitively, as the want of the Love of God expreſſeth it Privatively; and all our ſin is ſummarily in theſe two: Even as all our Holineſs is ſummarily in the Love of God and in ſelf-denial. It is the work of the Holy Ghoſt by ſanctifying grace to bring off the ſoul again from Self to God. Self-denial therefore is half the eſſence of Sanctification. No man hath any more Holineſs, than he hath Self-denial. And therefore the Law, (which the Sanctifying Spirit writeth on the heart) doth ſet up God in the firſt Table, and our neighbour in the ſecond, againſt the uſurpation and encroachment of this Self. It ſaith nothing of Love or Duty to our ſelves as ſuch expreſly. In ſeeking the Honour and Pleaſing of God, and the Good of our neighbour, we ſhall moſt certainly find our own Felicity, which nature teacheth us to deſire. So that all the Law is Fulfilled in Love, which includeth Self-denial, as Light includeth the expulſion of darkneſs, o… rather as Loyalty includeth a Ceſſation of Rebellion, and a rejection of the Leaders of it, and as conjugal fidelity includeth the rejection of Harlots. The very meaning of the firſt Commandment is [Thou ſhalt Love the Lord thy God with all thy heart, &c.] which is the ſum of the firſt Table, and the Commandment that animateth all the reſt. The very meaning of the laſt Commandment is [Thou ſhalt Love thy neighbour as thy ſelf] which is the ſummary of the ſecond Table, and in General forbiddeth all particular injuries to others, not enumerated in the fore-going precepts, and ſecondarily animateth the four antecedent precepts. The fifth Commandment looking to both Tables, and conjoyning them, commandeth us to Honour our Superiours in Authority; both as they are the Officers of God, and ſo paticipatively Divine, and as they are the Heads of humane Societies, and our ſubjection neceſſary to Common good, ſo that ſelf-denial is principally required in the firſt Commandment, that is, The denying of ſelf as oppoſite to God, and his Intereſt. And ſelf-denial is required in the Laſt Commandment; that is, The denying of ſelf, as it is an enemy to our neighbours Right and welfare, and would draw from him unto our ſelves. Self-love and ſelf-ſeeking as oppoſite to our neighbours good, is the thing forbidden in that Commandment: and Charity or Loving our neighbour as our ſelves, and deſiring his Welfare as our own, is the thing commanded. Self-denial is required in the fifth Commandment in a double reſpect, according to the double reſpect of the Commandment. 1. In reſpect to God, whoſe Governing Authority is exerciſed by Governours, their Power being a beam of his Majeſty, the fifth Commandment requireth us to deny our ſelves by due ſubjection, and by honouring our Superiours; that is, to deny our own aſpiring deſires, and our refractory minds, and diſobedient ſelf-willedneſs, and to take heed that we ſuffer not within us, any proud or rebellious diſpoſitions or thoughts, that would lift us up above our Rulers, or exempt us from ſubjection to them. 2. In reſpect to humane Societies, for whoſe Good Authority and Government is appointed, the fifth Commandment obligeth us to deny our Private intereſt, and in all competitions to prefer the publick good: and maketh a promiſe of temporal peace and welfare in a ſpecial manner to thoſe that in obedience to this Law, do prefer the Honour of Government, and the Publick Peace and welfare, before their Own. Thus Charity as oppoſed to ſelfiſhneſs, and including ſelfdenial, is the very ſum and fulfilling of the Law: And ſelfiſhneſs is the radical comprehenſive ſin (containing uncharitableneſs) which breaks it all.
And as the Law, ſo alſo the Redeemer, in his Example and his Doctrine, doth teach us, and that more plainly and urgently, this leſſon of ſelf-denial. The life of Chriſt is the pattern which the Church muſt labour to imitate: And Love and ſelf-denial were the ſummary of his life: Though yet he had no ſinful ſelf to deny, but only natural ſelf. He denyed himſelf in avoiding ſin; but we muſt deny our ſelves in returning from it. He loved not his Life, in compariſon of his love to his Father, and to his Church. He appeared without deſirable form or comelineſs: He was deſpiſed and rejected of men; a man of ſorrows, and acquainted with grief: he bore our griefs, and carryed our ſorrows, and was eſteemed ſtricken, ſmitten of God and afflicted: he was wounded for our tranſgreſſions, he was bruiſed for our iniquities; the chaſtiſement of our peace was laid upon him: the Lord laid upon him the iniquity of us all. He was oppreſſed and afflicted, yet he opened not his mouth: he is brought as a Lamb to the ſlaughter, and as a ſheep before her ſheerers is dumb, ſo he opened not his mouth. He was taken from priſon and from judgement—he was cut off out of the land of the living; for the tranſgreſſion of his people was he ſtricken:—It pleaſed the Lord to bruiſe him; he put him to grief▪ ] Iſa. 53. What was his whole life, but the exerciſe of Love and ſelf-denial? He denyed himſelf in Love to his Father, obeying him to the death, and pleaſing him in all things. He denyed himſelf in Love to mankind, in bearing our tranſgreſſions, and redee…ing us from the curſe, by being made a curſe for us, Gal. 3. 13. He made himſelf of no reputation, and tock upon him the form of a ſervant, and was made in the likeneſs of men, and being found in faſhion as a man, he humbled himſelf and became obedient unto death, even the death of the Croſs] Phil. 2. 6, 7, 8. And this he did to teach us by his example, to deny our ſelves, to [be like minded, having the ſame love, being of one accord, of one mind, that nothing be done through ſtrife or vainglory, but in lowlineſs of mind that each eſteem others better than themſelves; Looking not every man after his own matters, but every man alſo after the things of others; and thus the ſame mind ſhould be in us that was in Chriſt Jeſus] Phil. 2. 3, 4. 5. He denyed himſelf alſo in obedient ſubmiſſion to Governours. He was ſubject to Joſeph and Mary, Luke 2. 51. He paid tribute to Caeſar, and wrought a Miracle for money rather than it ſhould be unpaid, Matth. 17. 24, 25, 26. He diſowned a perſonal worldly Kingdom, Joh. 18. 36. when the people would have made him a King, he avoided it, Joh. 6. 15. as being not a Receiver, but a giver of Kingdoms: He would not ſo much as once play the part of a Judge or divider of inheritances, teaching men that they muſt be juſtly made ſuch, before they do the work of Magiſtrates, Luke 12. 14. And his Spirit in his Apoſtles teacheth us the ſame Doctrine, Rom. 13. 1 Pet. 2. 13, 14, 15, 16, 17. Eph. 6. 1, 5. And they ſeconded his example by their own, that we might be followers of them as they were of Chriſt. What elſe was the life of holy Paul and the reſt of the Apoſtles, but a conſtant exerciſe of Love and Self-denial? Labouring and travelling night and day, enduring the baſeſt uſage from the world, and undergoing indignities and manifold ſufferings from unthankful men, that they might pleaſe the Lord and edifie and ſave the ſouls of men; and living in poverty that they might help the world to the everlaſting riches. In a word, as Love is the fulfilling of the whole Law, as to the poſitive part, ſo is ſelfiſhneſs the evil that ſtands in contrariety thereto, even ſelf-conceitedneſs, ſelf-willedneſs, ſelflove, and ſelf-ſeeking; and thus far ſelf-denial is the ſum of our obedience as to the terminus à quo: and Chriſt hath peremptorily determined in his Goſpel, that If any man will come after him, he muſt deny himſelf and take up his Croſs and follow him: and that whoſoever will put in a reſerve, but for the ſaving of his Life, ſhall loſe it; and whoſoever will loſe his life for his ſake ſhall find it, Matth. 16. 24, 25. And that he that doth not follow him, bearing his Croſs, and that forſaketh not all he hath for him, cannot be his Diſciple, Luke 14. 27, 33.
According to the nature of theſe holy rules & examples, is the nature of theworkings of the Spirit of Chriſt upon the ſoul: He uſually beginneth in ſhewing manhis ſin and miſery, his utter inſufficiency to help himſelf, his alienation from God, and enmity to him, his blindneſs and deadneſs, his emptineſs and nothingneſs, and then he brings him from himſelf to Chriſt, and ſheweth him his fulneſs and ſufficiency, and by Chriſt he cometh to the Father, and God doth receive his own again. It is one half of the work of Sanctification, to caſt ourSelves from our Underſtandings, our Wills, our Affections, and our Converſations; to ſubdue ſelf-conceitedneſs, ſelf-willedneſs, ſelf-love and ſelf-ſeeking: to mortifie our carnal wiſdom, and our Pride, and our concupiſcence, and our earthly members: And the other (and chiefeſt part) conſiſteth in ſetting up God where ſelf did rule: that his Wiſdom may be our Guide; his Will, our Law; his Goodneſs the chiefeſt object of our Love, and his ſervice the work & buſineſs of our lives. The Spirit doth convince us that we are not our Own, and have no power at all to diſpoſe of our ſelves or any thing we have, but under God, as he commands us: It convinceth us that God is our Owner and abſolute Lord, and that as we are wholly his, ſo we muſt be wholly devoted to him, and prefer his intereſt before our own, and have no intereſt of our own, but what is his, as derived from him, and ſubſervient to him; Fear doth begin this work of ſelfdenial; but it's Love that brings us up to ſincerity.
The firſt ſtate of corrupted man, is a ſtate of ſelfiſhneſs, and ſervitude to his own Concupiſcence; where pride and ſenſuality bear rule; and have no more reſiſtance, than now and then ſome frightening uneffectual check.
When God is calling men out of this corrupted ſelfiſh ſtate, he uſually (or oft at leaſt) doth caſt them into a ſtate of Fear; awakening them to ſee their loſt condition, and terrifying them by the Belief of his Threatnings, and the ſenſe of his indignation; and making uſe of their Self-love, to cauſe them to fly from the wrath to come, and to cry out to the meſſengers of Chriſt, What ſhall we do to be ſaved?
Some by theſe Fears are but troubled and reſtrained a little while, and quickly overcoming them, ſettle again in their ſelfiſh ſenſual ſenſeleſs ſtate: ſome have the beginnings of holy Love conjunct with Fear (of whom more anon.) And ſome do from this principle of Self-love alone, betake themſelves to a kind of Religious courſe, and forſake the practiſe of thoſe groſſer ſins that bred their Fears, and fall upon the practiſe of Religious duties, and alſo with ſome kind of faith do truſt on the ſatisfaction and merits of Chriſt, that by this means they may get ſome hopes that they ſhall eſcape the everlaſting miſery which they fear. All this Religion, that is animated by Fear alone, without the Love of God and Holineſs, is but preparatory to a ſtate of grace; and if men reſt here, it is but a ſtate of Hypocriſie or ſelf-deceiving religiouſneſs: For it is ſtill the old Principle of ſelfiſhneſs that reigns. Till Love hath brought man up to God, he hath no higher end than Himſelf.
The true mark by which theſe ſlaviſh profeſſors and hypocrites may diſcern themſelves, is this: They do the Good which they would not do, and the evil which they do not, they would do. They had rather live a ſinful life, if they durſt; and they had rather be excuſed from Religious duties (except that little outward part, which cuſtom and their credit engage them to perform:) They are but like the caged birds, that though they may ſing in a Sun-ſhine day, had rather be at liberty in the wo…ds. They love not a life of perfect holineſs, though they are forced to ſubmit to ſome kind o… Religiouſneſs, for fear of being damned. If they had their freeſt choice, they had rather live in the Love of the creature, than in the love of God; and in the pleaſures of the fle…h, than in the holy courſe that pleaſeth God.
The third ſtate, is the ſtate of Love: and none but this is a ſtate of true Self-denial, and of Juſtification and Salvation. When we reach to this, we are ſincere: we have then the Spirit of Adoption, diſpoſing us to go to God as to a Father.
But this Love is not in the ſame degree in all the ſanctified. Three degrees of it we may diſtinctly obſerve. 1. Oft-times in the beginning of a true Converſion, though the ſeed of Love is caſt into the ſoul, and the Convert had rather enjoy God, than the world, and had rather live in perfect holineſs, than in any ſin, yet Fear is ſo active, that he ſcarce obſerveth the workings of the Love of God within him: He is ſo taken up with the ſenſe of ſin and miſery, that he hath little ſenſe of love to God, and perhaps may doubt whether he hath any or none.
2. When theſe Fears begin a little to abate, and the ſoul hath attained ſomewhat of the ſenſe of Gods Love to it ſelf, it Loveth him more obſervably, and hath ſome leiſure to think of the riches of his grace, and of his Infinite excellencies, and attractive goodneſs, and not only to Love him becauſe he Loveth us, and hath been Merciful to us, but alſo becauſe he is Goodneſs it ſelf, and we were made to Love him. But yet in this middle degree of Love, the ſoul is much more frequently and ſenſibly exerciſed in minding it ſelf than God, and in ſtudying its own preſervation, than the honour an intereſt of the Lord. In this ſtate it is, that Chriſtians are almoſt all upon the inquiry after marks of Grace in themſelves; and asking [How ſhall I know that I have this or that grace, and that I perform this or that duty in ſincerity, and that I am reconciled to God, and ſhall be ſaved?] Which are needful queſtions, but ſhould not be more inſiſted on, than queſtions about our duty and the Intereſt of Chriſt. In this ſtate, though a Chriſtian hath the Love of God yet having much of his ancient Fears, and Self-love, and the Love of God being yet too weak, he is much more in ſtudying his Safety than his Duty; and asketh oftner, How may I be ſure that I am a true believer? than, What is the duty of a true believer? There is yet too much of Self in his Religion.
3. In the third degree of Love to God, the ſoul is ordinarily and obſervably carryed quite above it ſelf to God; and mindeth more the Will and Intereſt of God, than its own Conſolation or Salvation: Not that we muſt at any time lay by the care of our Salvation, as if it were a thing that did not belong to us, or that we ſhould ſeparate the ordinate Love of our ſelves from the Love of God, or ſet his Glory and our Salvation in an oppoſition: But the Love of God, in this Degree, is ſenſibly predominant, and we refer even our own Salvation to his Intereſt and Will: In this Degree, a Chriſtian is grown more deeply ſenſible; he is not his own, but his that made him and redeemed him; and that his principal ſtudy muſt not be for himſelf, but for God; and that his own intereſt is in it ſelf an inconſiderable thing, in compariſon of the intereſt of the Lord, and that Rewarding us with Conſolation is Gods part, and loving and ſerving him is ours (aſſiſted by his grace;) and that the diligent ſtudy and practice of our duty, and the lively exerciſe of Love to God, is the ſureſt way to our Conſolation.
In our firſt corrupt eſtate we are careleſs of our ſouls, and are taken up with earthly cares. In our eſtate of Preparation we are careful for our ſouls, but meerly from the principle of Self-love. In our firſt Degree of the ſtate of ſaving grace we have the Love of God in us; but it's little obſerved, by reaſon of the paſſionate fears and cares of our own ſalvation that moſt take us up. In our ſecond degree of holy Love, we look more ſenſibly after God for himſelf, but ſo that we are yet moſt ſenſibly minding the Intereſt of our own ſouls, and enquiring after aſſurance of ſalvation. In our third Degree of ſaving grace, we ſtill continue the care of our ſalvation and an ordinate ſelf-love; but we are ſenſible that the Happineſs of Many, even of Church and Common-wealth, and the Glory of God, and the accompliſhment of his Will, is incomparably more excellent and deſirable than our own felicity: And therefore we ſet our ſelves to pleaſe the Lord, and ſtudy what is acceptable to him, and how we may do him all the ſervice that poſſibly we can, being confident that he will look to our felicity while we look to our duty; and that we cannot be miſerable while we are wholly his, and devoted to his ſervice. We are now more in the exerciſe of Grace, when before we were more in trying whether we have it: Before we were wont to ſay, O that I were ſure that I love God in ſincerity! Now we are more in theſe deſires: O that I could know and love him more! and ſerve him better! that I knew more of his holy will, and could more fully accompliſh it! and O that I were more ſerviceable to him! and O that I could ſee the full proſperity of his Church, and the glory of his Kingdom! This high degree of the Love of God, doth cauſe us to take our ſelves as Nothing, and God as All; and as before converſion we were careleſs of our ſouls, through ignorance, preſumption or ſecurity, and after converſion were careful of our ſouls, through the power of convincing awakening grace; ſo now we have ſomewhat above our ſouls (much more our bodies) to mind and care for: ſo that though ſtill we muſt examine and obſerve our ſelves, and that for our ſelves, yet more for God than for our ſelves: When we are mindful of God, he will not be unmindful of us: When it is our care to pleaſe him, the reſt of our care we may caſt on him, who hath promiſed to care for us. Even when we ſuffer according to his will, we may commit the keeping of our ſouls to him in well doing as to a faithful Creator, 1 Pet. 4. 19, And it is not poſſible in this more excellent way (1 Cor. 12. 31) to be guilty of a careleſs neglect of our ſalvation, or of the want of a neceſſary Love to our ſelves; For the higher containeth the lower, and perfection containeth thoſe degrees that are found in the imperfect: This neglect of our ſelves through the Love of God, is conſequentially the moſt provident ſecuring of our ſelves: This careleſneſs is the wiſeſt care: This ignorance of good and evil for our ſelves, while we know the Lord, and know our duty, is the wiſeſt way to prevent the evil: To be ſomething in our ſelves, is to be Nothing: But if we be Nothing in our ſelves, and God be All to us, in him we ſhall be ſomething. Be not wanting to God, and I am ſure you cannot be wanting to your ſelves. He will Reward, if you'l Obey.
I have ſhewed you hitherto the Nature and Neceſsity of Self-denial: O that I could next ſhew you the Nations, the Churches, that are ſuch indeed as I have deſcribed! But when I look into the world, when I look into the Churches of all ſorts, and conſider men of all degrees, my ſoul is even amazed and melted into grief; to think how far the forwardeſt profeſſors are ſwerved from their holy Rule and pattern! O grievous caſe! how rare are ſelf-denying men? Nothing in the world doth more aſſure me, that the number that ſhall be ſaved are very few: When nothing is more evident in Scripture, than that none but the ſelf-denying ſhall be ſaved, and nothing more evident in the world, than that ſelf-denying men are very few. Would God but excuſe men in this one point, and take up with preaching and praying, and numbring our ſelves with the ſtricteſt party, then I ſhould hope that many comparatively would be ſaved. Would he give men leave to ſeek themſelves in a Religious way, and to be zealous only from a ſelfiſh principle, and would he but abate men this ſelf-denial and the ſuperlative Love of God, I ſhould hope true godlineſs were not rare. But if ſelf-denial be the mark, the nature of a Saint, and this as effected by the Love of God, then alas, how thin are they in the world! and how weak is grace even in thoſe few! It is the daily grief of my ſoul to obſerve, how the world is captivated to it SELF; and what ſway this odious ſin doth bear among the forwardeſt profeſſors of Religion; and how blind men are that will not ſee it; and that it hath ſo far prevailed that few men lament it, or ſtrive againſt it, or will bear the moſt ſuitable remedy. Alas, when we have prevailed with careleſs ſouls, to mind their ſalvation, to read and pray, and hold communion with the godly, and ſeem well qualified Chriſtians, how few are brought to ſelf-denial! and how ſtrong is Self ſtill in thoſe few? What a multitude that ſeem of the higheſt form, in zeal, and opinions, and duties, delude themſelves with a ſelfiſh kind of Religiouſneſs? And it grieveth my ſoul to think, how little the moſt excellent means prevail, even with Profeſſors themſelves, againſt this ſin! What abundance of labour ſeemeth to be loſt, that we beſtow againſt i? When I have preached over all theſe following Sermons againſt it, (though grace hath made them effectual with ſome, yet) ſelfiſhneſs ſtill too much bears ſway in many that heard them. O what a rooted ſin is this! How powerful and obſtinate! Men that ſeem diligently to hear, and like the Sermon, and write it, and repeat it when they come home, and commend …, do yet continue ſelfiſh. And they that walk evenly and charitably among us in all appearance, as long as they are ſmoothly dealt with, when once they are but toucht, and croſt in their ſelf-intereſt, do preſently ſhew, that there is that within them which we or they before perceived not. It was (doubtleſs) from too much experience of the ſelfiſhneſs even of Profeſſors of Religion, and of the ſucceſsfulneſs of temptations in this kind, that Satan did tell God ſo boldly, that Job would ſin if he were but touched in his ſelf-intereſt, Job 1. 9, 10, 11. & 2. 4, 5. [Doth Job (ſaith he) fear God for nothing! haſt not thou made an hedge about him, and about his houſe, and about all that he hath on every ſide? Thou haſt bleſſed the work of his hand, and his ſubſtance is increaſed in the Land: But put forth thy hand now, and touch all that he hath, and he will curſe thee to thy face.] As if he ſhould have ſaid, [Glory not of Job or any of thy ſervants: It is not thee, but themſelves that they ſeek: They ſerve thee but for their own commodity: It is Self and not God that ruleth them, and that they do all this for: Seem but to be their enemy, and touch their ſelf-intereſt, and croſs them in their commodity, that they may ſerve thee for nothing, and then ſee who will ſerve thee.] This was the boaſt of Satan againſt the Saints of the moſt high, which hypocrites that encouraged him hereto would have fulfilled; and which God doth glory in confuting: and therefore he gives the Devil leave to try Job in this point, and putteth all that he had into his power, ver. 12. And when Satan by this ſucceeded no…, he yet boaſteth that if he might but touch him more nearly in his ſelfintereſt, he doubted not to prevail, c. 2. 4, 5. [Skin for skin, yea all that a man hath will he give for his life: Put but forth thy hand now, and touch his bone and his fleſh, and he will curſe thee to thy face.] This confidence had Satan, even againſt ſuch a ſervant of the Lord, [That there was none like him in the earth, a perfect and upright man, that feared God and eſchewed evil] c. 1. 8. And though the power of grace in Job did ſhame the boaſts of Satan, yet how frequently doth he prevail with men that ſeem Religious? How truly may he ſay of many among us [Now they ſeem godly, but let the times turn, and godlineſs undo them in the world, and then ſee whether they will be godly: Now they ſeem faithful to their Paſtors and Brethren; but give them a ſufficient reward, and ſee whether they will not play the Judas: Now they ſeem peaceable humble men: but touch them in their ſelf-intereſt, croſs them in their commodity or reputation by an injury, yea or by juſtice or neceſſary reproof; and then ſee what they will prove] O that the Devil could not truly boaſt of thouſands that by a few foul words, or by croſſing their ſelf-willedneſs, he can make them ſpeak evil of their neighbours, and fill them with malice and bitterneſs againſt their trueſt friends. Oh where are the men that maintain their Love, and Meekneſs, and Concord any longer than they are pleaſed, and their wills and intereſts are complyed with, or not much contradicted?
Beſides what I have more largely ſpoken of this maſter common ſin, in the following Diſcourſe, take notice here of a few of the diſcoveries of it.
1. Obſerve but the ſtriving that there is for Command and Dignity, and Riches, and this even among Profeſſors of Religion, and judge by this whether they are ſelf-denying men. Who is it for but themſelves that men make ſuch a ſtir, for Offices and Honours, and places of Superiority? Surely if it were for the good of others, they would not be ſo eager and ſo forward. We cannot perceive that their Charity is ſo h…, as to make them ſo Ambitious to be ſerviceable to their Brethren. If that be it, let them keep their ſervice till it be deſired or much needed, and not be ſo eager to do men good againſt their wills, and without neceſſity. As Greg. Mag. ſaith of the Miniſtry, [Si non ad elationis culpam, ſed ad utilitatem adipſci deſiderat, prius vires ſuas cum eo quidem ſubiturus onere metiatur: ut & impar abſtineat, & ad id cum metu cui ſe ſufficere exiſtimat accedat.] Men uſe not to be ambitious of duty or trouble. He that deſireth Government ultimately and principally for himſelf, deſireth Tyranny, and not a lawful Government, whoſe ultimate end is the common good. And will not the wrath of the King of Kings be kindled without ſo much ado, nor hell be purchaſed at cheaper rates, than all the contrivance, cares and hazards, that ambitious men do draw upon themſelves? O ambitio, (inquit Bernardus) ambientium crux, quomodo omnes torques? Omnibus places, nil acrius cruciat, nil moleſtius inquietat, nil tamen apud miſeros mortales celebrius negotiis ejus.] Wonderful! that ſuch abundant warning tameth not theſe proud aſpiring minds! They ſet up or admired them but yeſterday, whom they ſee taken down and deſpiſed to day, and ſee their honour turned to ſcorn, and yet they imitate their folly! They ſee the ſordid relicts of the moſt renouned Conquerours, and Princes levelled with the dirt; and yet they have not the wit to take warning, and humble themſelves that they may be exalted! They know how death will ſhortly uſe them, and read of the terrors that pride and ambition bring men to; but all this doth not bring them to their wits. When Death it ſelf comes, then they are as ſneaking ſhrinking worms as any: and the worm of ambition that fed upon their hearts in their proſperity, doth breed a gnawing worm in their conſciences, which will torment them everlaſtingly. But (ut Juvenal.)
—Mors ſola fatetur, Quantula ſunt hominum corpuſcula—
This Aerugo mentis, as Ambroſe calls it, and regnandi dira cupido (ut Virg.) doth keep men from knowing what they know, and denyeth them the uſe of their underſtandings. All former profeſſions are forgotten; repentings are repented of; the beſt parts are corrupted and ſold to the Devil (as truly, as Witches ſell themſelves, though not ſo groſly) and men are any thing that ſelf would have them be, where the humour of Ambition doth prevail, and this ſecret poiſon inſinuateth it ſelf into the mind: This ſubtile malum (ut Bernard) ſecretum virus, peſtis occulta, doli artifex, mater hypocriſis, livoris parens, vitiorum origo, tinea ſanctitatis, ex…aecatrix cordium, ex remediis morbos creans, ex medicina languorem generans.] The God of Vengeance that abhorreth the Proud, and beholdeth them afar off, and that caſt aſpirers out of Paradiſe, will ſhortly take theſe Gallants down, and lay them low enough, and make them wiſh they had denyed themſelves.
2. Obſerve but mens deſire of applauſe, and their great impatience of diſpraiſe, and judge by this of their ſelf-denial. Who is it that is angry with thoſe that Praiſe them, yea though they exceed their bounds, and aſcribe more to them than is due? Saith Seneca [Si invenimus qui nos bonos viros dicat, qui prudentes, qui ſanctos, non ſumus modica laudatione contenti; quicquid in nos adulatio ſine pudore congeſſit, tanquam debitum prehendimus: Optimos nos eſſe, ſapientiſsimoſque affirmantibus aſſentimus, quum ſciamus illos ſaepe multa mentiri. Adeo quoque indulgemus nobis, ut laudari velimus in id, cui contraria maxime facimus.] Even Proud men would be praiſed for Humility, and covetous men for Liberality, and fools for Wiſdom, and ignorant men for Learning, and treacheros hypocrites for ſincerity and plain honeſty; and few of the beſt do heartily diſtaſte their own commendations, or refuſe any thing that's offered them, though beyond deſert. But if they think they are lightly or hardly thought of, or hear of any that ſpeak againſt them, or diſhonour them in the eyes of men, you ſhall ſee how little they can deny themſelves. O how the hearts of many that ſeemed godly men, will ſwell againſt them that ſpeak to their diſparagement? What uncharitable, unchriſtian deportment, will a little injury produce? What bitter words! What eſtrangedneſs, and diviſion, if not plain hatred, and reviling, and revenge! Yea, it were well (in compariſon) if a due Reproof, from neighbours or from Miniſters (that are bound to do it by the Lord) would not draw forth this ſecret Venom, and ſhew the world the ſcarcity of ſelf-denial. Let others ſpeak never ſo well of God, and of all good men, and be never ſo faithful or ſerviceable in the Church, yet if they do but ſpeak ill of them (though it's like deſervedly and juſtly) theſe ſelfiſh men cannot abide them. By this you may perceive what intereſt is ſtrongeſt with them; were they carryed up from themſelves by the Love of God, they would delight to hear the Praiſe of God, and of their Brethren, and be afraid to hear their own; and ſay from their hearts, Not unto us O Lord, not unto us, but to thy name be glory, Pſal. 115. 1. To praiſe another may be our gain (in the diſcharge of a duty, and exerciſe of Love) but to be Praiſed our ſelves is uſually our danger. Pride needeth no ſuch fuel or bellows. Non laudato, ſed laudant…bus prodeſt, ſaith Auguſtine. Eſſe humilem eſt nolle laudari in ſe: Qui in ſe laudari appetit, ſuperbus eſſe convincitur, inq. id. It is the expectation of theſe proud and ſelfiſh men, that tempteth men to the odious art of flattery, when they find it is the way to pleaſe. And when one is flattering, and the other pleaſed with it, what a fooliſh and ſordid employment have they? [Et Vani ſunt qui laudantur, & mendaces qui laudant:] ſaith Auſtin. It is God to whom the Praiſe is due, whom we know we cannot Praiſe too much, whoſe praiſes we ſhould love to ſpeak and hear. [In laude Dei eſt ſecuritas laudis; ut laudator non timet, ne de laudato erubeſcat] ſaith Auſtin. We may boldly Praiſe him, of whom we are ſure we never need to be aſhamed. It is God in his ſervants that we muſt praiſe, and it is only his Intereſt in our own Praiſe that we muſt regard.
3. Obſerve but upon what account it is that moſt mens Affections are carried to, or againſt their neighbours, and then judge by this of their ſelf-denial. Even men that would be accounted godly, do Love or hate men according as their ſelf-intereſt commandeth them, more than according to the Intereſt of Chriſt. Let a man be never ſo eminent in holineſs, and never ſo uſeful and ſerviceable in the Church, and one that hath proved faithful in the greateſt tryals, if he do but oppoſe a ſelfiſh man, and be thought by him to be againſt him, he hateth him at the heart, or hath as baſe contemptuous thoughts of him, as malice can ſuggeſt. He can as eaſily nullifie all his graces, and multiply his ſmalleſt infirmities into a ſwarm of crimes, by a cenſorious mind and a ſlanderous tongue, as if vertue and vice received their form and denominations from the reſpect of mens minds and waies to him; and all men were ſo far good or evil, as they pleaſe him, or diſpleaſe him; and he expects that others ſhould eſteem men ſuch as he is pleaſed to deſcribe or call them. Let all the Countrey be the witneſſes of a mans upright and holy life, yea let the multitude of the ungodly themſelves be convinced of it, ſo far as that their conſciences are forced to bear witneſs of him, as Herod did of John, Mark 6. 20. that he was a juſt man and an holy; yet can the ſelfiſh hypocrite that is againſt him, blot out his uprightneſs with a word, and make him to be Proud or Falſe, or Covetous, or what his malice pleaſe; yea make him an Hypocrite as he is indeed himſelf. No man can be good in their eyes that is againſt them: or if he be acknowledged honeſt in the main, it is mixt with exceptions and charges enough, to make him ſeem vile while they confeſs him honeſt: and if they acknowledge him a man, they will withal deſcribe him to be ſo plaguy or leprous, that he ſhall be thought not fit for humane converſe. Such a man is an honeſt man, ſay they; but he is a peeviſh, humorous, ſelf-conceited fellow: And why ſo? Becauſe he is againſt ſome opinion or intereſt of theirs: He is proud, becauſe he preſumeth to diſſent from them, or reprehend them: He raileth, every time he openeth their errours, or telleth them of their miſ-doings: He is a Lyar, if he do but contradict them, and diſcover their ſins, though it be with words of truth and ſoberneſs. In a word, no perſon, no ſpeeches, or writings, no actions can be juſt, that are againſt a ſelfiſh man. In differences at Law, his cauſe is good, becauſe it is his: and his adverſaries is alwaies bad, becauſe it is againſt him. In publick differences the ſide that he is on (that is for him) is alwaies right, let it be never ſo wrong in the eyes of all impartial men: The cauſe is good that he is for, (which is alway that which ſeems for him) though it be undoubted Treaſon and perfidious Rebellion, accompanied with perjury, murder, and oppreſſion: And the cauſe muſt be alwaies bad that is againſt him; and they are the Traytors, and Rebels, and Oppreſſors that reſiſt him. His own murders are honourable Victories, and other mens Victories are cruel and barbarous murders. All is naught that is againſt themſelves. They are Affected to men according to their ſelf-intereſt: they judge of them and their actions according as they do Affect them: they ſpeak of them and deal by them according to this corrupted judgement.
But as for any that they imagine do Love and Honour them, they can Love them and ſpeak tenderly of them, be they what they will. A little grace or vertue in them, ſeemeth much: And their parts ſeem excellent that indeed are mean: If they drop into Perjury, Fornication, Treaſon, or ſuch like ſcandalous ſins, they have alwayes a mantle of Love to cover them: or if they blame them a little, they are eaſily reconciled, and quickly receive them to their former honour. If they have any thing like Grace, it's eaſily believed to be Grace indeed, if they be but on their ſide: If they have nothing like Grace, they can Love them for their good natures, but indeed it is for themſelves.
When this ſelf-love deſcribeth any perſon, when it writeth Hiſtories, or Controverſies about any cauſe or perſon that they are concerned in, how little credit do they deſerve! Whence is it elſe that we have ſuch contrary deſcriptions of Perſons and Actions in the writings of the ſeveral Parties as we find? How holy, and temperate, and exceedingly induſtrious a man was Calvin, if the whole multitude of ſober, godly men that knew him may be credited; or if we may believe his moſt conſtant intimate acquaintance; or if we may judge by his judicious, pious, numerous writings: And yet if the Papiſts may be believed (contrary to the witneſs of a Popiſh City where he was bred) he was a ſtigmatized Sodomite; he was a glutton (that eat but once a day, and that ſparingly;) he was an idle fleſhly man (that preached uſually every day, and wrote ſo many excellent Volumes;) and he dyed blaſpheming and calling on the Devil (that is, in longing and praying for his remove to Chriſt, crying daily, How long lord! how long!) and how comes all this inhumane forgery about? Why, one lying Pelagian Apoſtate Bolſecke wrote it (whom Calvin had ſhamed for his errours:) and a peeviſh Lutheran; Schluſſelburgius hath related part of it from him; and this is ſufficient warrant for the Papiſts, ordinarily to perſwade their followers it is true, and with ſeared Conſciences to publiſh it in their writings, though Maſſonius and ſome other of the ſoberer ſort, among themſelves, do …ame them for the forgery. So do they by Luther, Beza, and many more.
Among our ſelves here, how certainly and commonly is it known to all impartial men acquainted with them, that the perſons nick-named Puritans in England have been (for the moſt part) a people fearing God and ſtudying an holy life, and of an upright converſation, ſo that the impartial did bear them witneſs, that in the ſcorners mouth, a Puritan was one that was Integervitae, ſceleriſque purus; and this was the reaſon of their ſuffered-ſcorn; and that the name was the Devils common engine in this Land, to ſhame people from reading and hearing Sermons, and praying, and avoiding the common ſins, and ſeriouſly ſeeking their ſalvation: A Puritan was one that [Believeth (unfeignedly) that God is: and that he is a Rewarder of them that diligently ſeek him] Heb. 12. 6. that ſtrives to enter in at the ſtrait gate, and lives as men that believe that Heaven is worth their labour, and that Gods Kingdom and its Righteouſneſs ſhould be firſt ſought, Mat. 6. 33. And yet if Fitz Simon and other Jeſuits, and Biſhop Bancroft, Dr. P. Heylin, Mr. Tho. Pierce, and other ſuch among us are to be believed, what an abominable odious ſort of people are they (and eſpecially the Presbyterians, who are the greateſt part of them)So common it is for ſelfiſh me…, to make their gain ſayers, as odious as they can deviſe, that I con…e…s I wondred that I me with no more of this dealing my ſelf, from Papiſts, Anabaptiſts, or any that have turned their ſti…e againſt me: And at laſt Mr. Pierce hath anſwered my expectation; and from my own confeſſion, (not knowing me himſelf) hath drawn my picture, that I am Pro…i, Lazie, Falſe, an Hypocrite, u…juſt, a Reader, &c. And from this Bolſecks credit, I make no doubt but the Papiſts will think they may warrantably deſcr…b… me, (if I be thought worthy their re…embrance) in all following Age…; though now I have nothing from them but good word… ▪ But it is a ſmall thing to be judged by man, eſpecially when our …u… enjoy the Lord. what intolerable, hypocritical, bloody men? And what's the reaſon of theſe accuſations? Much is pretended; but the ſum of all is, that they were in ſome things againſt the Opinions or Intereſts of the perſons that abuſe them: the Jeſuits know that they were averſe from their Doctrines and Practices. The reſt are angry becauſe ſome of them would be excuſed from two or three Ceremonies, and from Vowing Obedience to the Ceremonymakers. Yea many of their accuſers think themſelves injured, if not oppreſſed and perſecuted, as long as they are with-held from ſilencing, ejecting or perſecuting theſe, that would fain ſerve God according to his Word, as the ſufficient Rule, and have nothing impoſed on them in matter of worſhip, but Neceſſary things, according to the Apoſtles decree, Acts 15. 28. By all this judge how rare ſelf-denial is, when the Intereſt of mens own Opinions, Perſons or Parties, can cauſe ſuch unchriſtian dealing from ſelf-eſteeming-profeſſors and Preachers of the Goſpel. Selfiſhneſs is the greateſt Lyar, and Slanderer, and the moſt malicious Calumniator in the world.
4. Obſerve but how light moſt make of their own ſins, and how eaſily they aggravate the ſins of others; and how light they make of the good that is in others, in compariſon of that which is in themſelves, or thoſe that are of their ſide; and judge by this of their ſelf-denial! Judah would have judged Th…ar hardly; but he was not ſo ſevere againſt himſelf David pronounceth very peremptorily the ſentence … againſt the offendor, till he heard from N…than, Thou art the man. How hard is it to convince a ſelfiſh …e of any ſin that will admit of an excuſe or cloak? All the Town can ſee the Pride of ſome, the covetouſneſs of others, the unpeaceable unchriſtian behaviour of others, and yet themſelves, that ſhould moſt obſerve it, and beſt diſcern i…, perceive it not, nor will by any means be brought to ſee it. No Miniſter can put them down, when they are juſtifying themſelves; nor make them humbly and heartily confeſs that they have ſinned. (But God will ere long convince them irreſiſtibly, and teach their tongues another kind of language.) Let the caſe of another come before them, and how readily will they adjudge him to penitent confeſſion, reparation, reſtitution, and through-reformation! But the caſe is altered, when it becomes their own. Such incompetent Judges are theſe ſelfiſh hypocrites.
5. Obſerve but how caſily men fall out with one another, and how hardly they are reconciled, and how much ado any peace-maker ſhall have to end the difference; and obſerve alſo whether all the quarrel be not about ſome ſelfiſh intereſt: and judge by this of their ſelfdenial. When do they ſo fall out with men, for wronging God, or the Goſpel, or their own ſouls, as they do for wronging them?
And if a Miniſter that can bear an injury againſt himſelf, do faithfully rebuke them that deal injuriouſly againſt Chriſt, and againſt the Church, and the ſouls of men, (eſpecially if they be Great men in the world that are reproved) it's ſtrange to ſee how ſelf makes them ſtorm; though they have read what a mark of Rebellion, and prognoſtick of miſery it was, even in Kings, to reject the reproofs of the Meſſengers of the Lord? much more to hate or perſecute the reprover.
6. Obſerve alſo how forward many are, unreaſonably to exalt their own underſtandings, above thoſe that are far wiſer than themſelves: and judge by this of their ſelf-denial. Though their Brethren or Teachers, have ſtudyed, and prayed, and ſought after knowledge, ten times, or twenty times more than they, and have as faithfully obeyed according to their knowledge, and indeed be incomparably beyond them in underſtanding: yet how commonly ſhall you meet with unſtudied, unexperienced Novices (notably deſcribed, 1 Tim. 3. 6. & 6. 4.) of undigeſted notions, and green, and raw apprehenſions, that are ſo puft up, with a little ſmattering ſeeming knowledge, that they deſpiſe both Miniſters and people, that be not of their mind, and vilifie them as a ſort of ignorant deluded men. And do they indeed excell us in knowledge as much as they pretend? O that they did that ſo we might ſee the Church furniſhed with wiſer better Teachers, and might our ſelves have the priviledge of being their hearers, and of being better inſtructed by them! But how evident is it to all that have eyes, that it is in Pride, and not in Knowledge that they excell; and that all this comes from the Dominion of Self? and that they ſpeak evil of the things they know not, Jude 10.
7. Obſerve alſo how far men are carryed by the fond over-valuing of their own opinions againſt all Reaſon, and former promiſes, and againſt all bonds to God and man; and then judge of their ſelf-denial. If once they feel a new apprehenſion, it tickleth them with delight, as being an elevation of their underſtandings above other mens; and as Parents are fond of their children, becauſe they are their own, ſo are the Proud through the corruption of their minds as fond of an Opinion which they can call their Own, if there be any thing of ſingularity in it to make them ſeem perſons of more than ordinary underſtanding. And when they are once poſſeſſed of it, how partially do they indulge it? How light do they make of the ſtrongeſt arguments that are brought againſt it? How contemptuouſly do they think and ſpeak of the perſons, the judgements, the writings, the reaſonings of any that are againſt them? Nay uſually they will not be perſwaded ſo much as once to read the writings that contradict them. Or if they do, it is with ſo much prejudice and partiality, that they have in their minds confuted them, before they read or underſtand them, and inſtead of conſidering the weight of arguments, and comparing faithfully cauſe with cauſe, they only ſtudy what to ſay againſt their adverſary (for ſo they account thoſe that would croſs or confute their opinions.)
Nay obſerve but what a change a new opinion makes upon them in reference to their former friends. How ſtrange do they look at them that cannot follow them in their fancies? Though before they were their boſom friends, yet without any change in themſelves, they have loſt their intereſt in theſe changelings: And though before they honoured and praiſed them, yet all's changed when they themſelves are changed; and their friends muſt ſeem to have loſt their wits or honeſty (or never to have had any) as ſoon as themſelves have loſt their humility and charity. How much am I able to ſay of this, from ſad experience of the change of many of my antient friends? Some of them are changed to a reproaching of the Scripture, Church, and Miniſtry, and Ordinances, and to a denying of the Chriſtian Faith; and theſe I have loſt (for they have loſt themſelves:) And indeed theſe have conſtrained me to withdraw from them my antient Love of complacency, though I have a Love of compaſſion to them ſtill. Others are ſecretly enſnared by the Papiſts: and theſe I have loſt, (though they ſeem to bear me ſome reſpect.) Others are changed to opinions which they think meet to Hide: and theſe look ſtrange at me; eſpecially ſince I wrote againſt theſe Hiders. Others are changed in the point of Baptiſm: and theſe are greatly offended with me, for diſſenting and giving the Reaſons of my diſſent: & what uncharitable dealings ſome of them have been guilty of, I ſhall not now expreſs. Some of them haveThey way-laid the Meſſengers that I ſent Letters by to friends, took them from the … by force, & ſe… them to … to the Council of State to the trouble of thoſe I wrote to, though nothing was found but …no…ency: And this was by my old …, who differed from … in nothing but …tant … Changes of our Government; and yet …. turned to one opinion, and ſome to another, and almoſt all that make theſe turns have left their Charity behind them: Some of them take up new Cauſes in the Commonwealth: and theſe are as angry with me as the reſt, becauſe I cannot follow them in their Changes! How many waies hath a man to loſe a ſelfiſh friend! I was once beloved by all theſe men: and now I am either hated, or lookt at as a ſtranger (at leaſt:) when I am where I was when I had their Love.
If I know my heart, I ſpeak not this in any great ſenſe of the loſs of my own intereſt, but in the ſenſe of the lamentable Power and Prevalency of Self-love, and Self-conceitedneſs in the world. And while I am bitterly cenſured by almoſt every party, how eaſily could I recover my intereſt and reputation with any one of them, if I could but be of their mind and ſide? How wiſe and how honeſt a man could I be with the Anabaptiſts, if I would but be Rebaptized, and turn to them? And how much ſhould I be valued by the Papiſts, if I would turn to them? The like I may ſay of all the other fore-named parties: For every one of them have by word or writing ſignified ſo much to me. Even the Grotian Prelatiſts would wipe their mouths, and ſpeak me fairer, if I could turn to them: Mr. Pierce himſelf, that hath exceeded all men (in his late Book abounding with viſible fal…hoods and unchriſtian abuſe of the ſervants of the Lord, whom he calleth Puritans) yet telleth me, page 212. [We contend for your fellowſhip, and daily pray for your coming in; if you, by name, ſhould have occaſion to paſs this way, and preſent your ſelf with other gueſts, at the holy Supper of our Lord, no man on earth ſhould be more welcome: but if you and your partners will continue your ſeveral ſeparations, and ſhut your ſelves out from our Communion, as it were judging your ſelves unworthy of the Kingdom of God, and excommunicating your ſelves, &c.—] See here the power of Selfiſhneſs! A man that is painted out as Lazie, a Reader, a Proud Hypocrite, and much more, ſhould be as welcome as any man on earth, if he will but have communion with them in their way! how much more if he were but of their party? This would cure Hypocriſie, Pride, and all theſe crimes. And till we can comply with them we [Excommunicate our ſelves, and judge our ſelves unworthy of the Kingdom of God.] He that thinks Biſhops ſhould not be, as now, Dioceſan, and undertake many hundred Pariſhes, and then feed and govern them by others; and he that ſubmits not to their mode, in a Surplice, or ſome form of Prayer, doth therefore judge himſelf [unworthy of the Kingdom of God:] as if Gods Kingdom were confined to them, and lay in meats and drinks, and not in Righteouſneſs and Peace! And as if we continued in an excommunication of our ſelves, becauſe we are not of their party: when yet we deny no Proteſtants to be our Brethren, nor refuſe local Communion with them, ſo they will grant it us on Scripture-terms: which if they will not, we will yet hold communion with them in ſeveral Congregations. But thus it appeareth how ſtrong ſelf-intereſt is in the world; and how charitable men are to thoſe of their own opinions or parties, and how eaſily many do take liberty to ſpeak their pleaſure againſt any that are not of their mind.
8. Obſerve alſo how forward men are to Teach, and how backward to be Learners, and then judge of their Self-denial. Why are ſo many unwilling to enter by the way of Ordination? but (too commonly) becauſe they judge better of their Own abilities than Ordainers do, and therefore ſuſpect that they may be rejected by the Ordainers, or diſgraced at the leaſt, while they think highly of themſelves. But if they were ſelf-denying men, they would think the ſober, faithful Paſtors, much fitter Judges of their abilities than themſelves, and would not run before they are ſent. Many that reproach the Miniſters as deceivers, will needs be themſelves the Teachers of the people: As if they ſhould ſay, (We ſilly ignorant ſouls) are wiſer and fitter to be Teachers than you: come down and let us take your places.] In conference you may obſerve that moſt are forwarder to ſpeak than to hear: which ſhews that they over-value their own underſtandings. And ſo much are Proud men delighted to be thought the Oracles of the world, that if you will but ſeem to hearken to them, and learn of them, and yield to their Opinions, you win their hearts, and ſhall be the men that have their commendations. Inſomuch that ſome late ambitious perſons, that have thought to riſe by the art of diſſimulation, have found that there is no way for the deceiving of the people, and procuring the good will of moſt, like this; even to ſeem to be of every mans opinion that they talk with, and to make every Sect and Party believe that they are their friends, and of their mind: Eſpecially, if you will ſeem to be changed by their arguments, and give them the glory of your convictions and illuminations, you will then be the dearly beloved of their hearts. In all this you may ſee the rarity of ſelf-denial: Yea in the very work of God, too many of the moſt zealous godly Miniſters, that have been the inſtruments of converting many ſouls, are toucht a little with the temptation to this ſelfiſhneſs, looking too much to their own part in the work.
9. Obſerve but how commonly with men called Chriſtians, the intereſt of Chriſt is trodden in the dirt, when it ſeemeth to croſs any intereſt of their own. An Argument drawn from the commands of God, or the neceſſity of the Church, or of the ſouls of men, ſeems nothing to them, if their Honour, or Gain, or Greatneſs, or ſafety, do ſtand up againſt it, and be inconſiſtent with its concluſion. Hence it is that the ſouls of Hypocrites do cheat themſelves by a Carnal Religiouſneſs, ſerving God only in ſubſerviency to themſelves. Hence it is that Hypocrites do moſt ſhew themſelves in matters of ſelf-intereſt: In the cheap part of Religion, they ſeem to be as good as any: as zealous for their party and opinions, (which they call the Truth) and as long and loud in prayer, and for as ſtrict a way of Diſcipline with others: But touch them in their Eſtates or Names: Call them to coſtly works of Charity, or to let go their right for peace, or publick good, or to confeſs and lament any ſin that they commit, and you ſhall then ſee that they are but common men: and Self bears rule inſtead of Chriſt. Hence alſo it is, that ſo many perſons can bear with themſelves in any calling or trade of life that is but gainful, be it never ſo unjuſt, and will not believe but it is lawful, becauſe it is profitable; for they ſuppoſe that gain is godlineſs, 1 Tim. 6. 5. Hence it is that ſo many families will be ſo far Religious as will ſtand with their commodity; but no further: Yea that ſo many Miniſters have the wit to prove that moſt Duties are to them no Duties, when they will coſt them much labour or diſhonour in the world, or bring them under ſufferings from men: And hence it is that ſo many Carnal Polititians do in their Laws and Counſels alwaies prefer the intereſt of their bodies before Gods intereſt, and mens ſouls: Yea ſome are ſo far forſaken by common reaſon, and void of the Love of God and his Church, as to maintain that Magiſtrates in their Laws and Judgments muſt let matters of Religion alone; as if that ſelf, even carnal ſelf were all their Intereſt, and all their God: and as if they were of the Prophane Opinion [Every man for himſelf, and God for us all] or as if they would look to their own cauſe, and bid God look to his.
From the Power of this ſelfiſhneſs it is that ſo many ☞ Princes and States turn perſecutors, and ſtick not to ſilence, baniſh (and ſome of the bloodier ſort, to kill) the Miniſters of Chriſt, when they do but think that they ſtand croſs to their carnal intereſts: And if you will plead the Intereſt of Chriſt and ſouls againſt theirs, and tell them, that the baniſhment, impriſonment, ſilencing or death of ſuch or ſuch a ſervant of the Lord, will be injurious to many ſouls, and therefore if they were guilty of death in ſome caſes, they ſhould reprieve them, as they do women with child, till Chriſt be formed in the precious ſouls that they travail in birth with (ſo their Lives be not more hurtful by any contrary miſchief, which death only can reſtrain, which is not to be ſuppoſed of ſober men) yet all this ſeems nothing to a ſelfiſh Perſecutor, that regards not Chriſts intereſt in compariſon of his own. ☞ Self is the great Tyrant and Perſecutor of the Church.
10. Obſerve alſo how few they be that ſatisfie their ſouls in Gods Approbation, though they are miſ-judged and vilified by the world: and how few that rejoyce at the proſperity of the Goſpel, though themſelves be in Adverſity: moſt men muſt needs have the Hypocrites reward, Matth. 6. 2. even ſome commendation from men: and too few are fully pleaſed with his eye that ſeeth in ſeret, and will reward them openly, Matth. 6. 4, 6. And hence it is that injurious cenſures and hard words do go ſo near them, and they make ſo great a matter of them. Thoſe times do ſeem beſt to ſelfiſh men, which are moſt for them: If they proſper, and their party proſper, though moſt of the Church ſhould be a loſer by it, they will think that it is a bleſſed time: But if the Church proſper, and not they, but any ſuffering befall them, they take on as if the Church did ſtand or fall with them. Self-intereſt is their meaſure, by which they judge of times and things.
11. Obſerve alſo how eagerly men are ſet to have their Own wills take place in publick buſineſſes, and to, have their own opinions to be the Rule for Church and Common-wealth: and then judge by this of their ſelfdenial. Were not ſelf predominant, there would not be ſuch ſtriving who ſhould Rule, and whoſe will ſhould be the Law: but men would think that others were as likely to Rule with Prudence and Honeſty as they. How eager is the Papiſt to have his way by an Univerſal Monarch? How eager are others for one Eccleſiaſtical National Head? How eager are the Popular party for their way? as if the welfare of all did lie in their ſeveral modes of Government. And ſo confidently do the Libertines ſpeak for theirs, that they begin now to make motions that our Parliament-men ſhall be hanged or beheaded as Traitors, if any ſhould make a motion in (a free) Parliament, againſt the General Liberty which they deſire. Wonderful! that men ſhould ever grow to ſuch an over-weening of themſelves, and over-valuing their own underſtandings, as to obtrude ſo palpable and odious a wickedneſs upon Parliaments ſo confidently, and to take them for Traitors, that will not be Traitors or groſly diſobedient againſt the Lord? Self-denial would cure theſe peremptory demands, and teach men to be more ſuſpicious of their own underſtandings.
12. Laſtly, Obſerve but how difficult a thing it is to keep Peace (as in families and neighbourhoods) ſo in Churches and Common-wealths; and judge by this of mens ſelf-denial. Husbands and Wives, brothers and ſiſters, maſters and ſervants, live at variance, and all through the conflicts that ariſe between their contrary ſelf-intereſts. If a beaſt do but treſpaſs on a neighbours grounds; if they be but aſſeſſed for the State, or poor, above their expectations; if in any way of trading their commodity be croſt; you ſhall quickly ſee where ſelf bears Rule. This makes it ſo difficult a work to keep the Churches from Diviſions. Few men are ſenſible of the Univerſal Intereſt, becauſe they are captivated to their own: And therefore it is that men fear not to make parties and diviſions in the Church: and will tear it in pieces to ſatisfie their intereſt or ſelfiſh zeal: Hence it is that Parties are ſo much multiplied, and keep up the buckler againſt others, becauſe that ſelfiſhneſs makes all Partial. Hence it is that people fall off from their Paſtors, or elſe fall out with them, when they are croſt in their opinions, reproved for their ſins, or called to conſeſs or make reſtitution, and perhaps that they may ſacrilegiouſly deſraud the Church of Tithes or other payments that are due. Hence it is alſo that members ſo oft fall out with one another, for foul words, or differences of judgement, or ſome point or other of ſelf-intereſt: Nay ſometimes about their very ſeats in the place of Worſhip; while every man is for himſelf, the Miniſters can hardly keep them in Charity and Peace.
And is any of this agreeable to our holy Rule and Pattern? No man can think ſo that hath read the Goſpel, but he that is ſo blinded by ſelfiſhneſs as not to underſtand what makes againſt it. And here, beſides what is largelier ſpoken after, let me tell of a few of the evils of this ſin, and the contrary benefits of ſelfdenial.
1. The Power of ſelfiſhneſs keeps men ſtrangers to themſelves: They know not their Original nor Actual ſins, with any kindly humbling knowledge. The very nature of Original ſin doth conſiſt in theſe two things: Privatively, in the want of our Original Love, or Propenſity to God as God: I mean, the Privation of the Root, or Habit, or Inclination, to Love God for himſelf, as the Beginning or End of us and all things, and the abſolute Lord, and infinite, ſimple, ineſtimable Good. And Poſitively, in the inordinate Propenſity or Inclination to our ſelves: as for our ſelves, and not as duly ſubordinate to God: The ſoul having unfaithfully and rebelliouſly withdrawn it ſelf from God, in point of Love and ſubjection, it become its own Idol, and looks no higher than it ſelf, and Loveth God and all things but for it ſelf (and principally for its carnal pleaſure:) And the Propenſity to this, with the Privation of the ſouls Inclination to God, is Original ſin; the Diſpoſition ſuited to the actual ſin that cauſed it, which was a retiring from God to ſelf. He that feeleth not this evil in himſelf, hath no true knowledge of Original ſin. And it's the want of the ſenſe of this great evil, (and ſo the want of being acquainted with their hearts) that cauſeth ſo many to turn Pelagians, and to deny the being of Orignal ſin.
2. Both ſelfiſhneſs, and the want of a true diſcerning of it, doth breed and feed abundance of errours, and teach men to corrupt the whole body of Practical Divinity, and to ſubvert many Articles of faith, which ſtand in their way. How comes the world to be all in a flame about the Univerſal Reign of the Pope of Rome, but from the dominion of ſelfiſhneſs? Whence is it that the Nations of the earth have been ſo troubled for Patriarchs, Metropolitans, and Dioceſans that muſt do their work by others, and for many things that (at beſt) can pretend to be but humane, indifferent, changeable forms, but from the prevalency of Self? Whence is it that mens conſciences have been enſnared, and the Churches troubled, by ſo many Ceremonies of mens invention, and the Church muſt rather loſe her faithfulleſt Paſtors, than they be permitted to worſhip God as Peter and Paul did? Hath not ſelfiſhneſs and Pride done this? It is ſelf that hath taught ſome to plead too much for their own ſufficiency, and to deny the need of ſpecial Grace. And ſo far hath it prevailed with ſome of late, as to lead them Doctrinally to deny, that God is the Ultimate End of man, and to be Loved for himſelf, and above our ſelves and all things; but only (they ſay) he is our finis cujus vel rei to be loved amore concupiſcentiae: In a word, it is this woful principle that hath corrupted Doctrine, Diſcipline and Worſhip, in ſo many of the Churches.
3. We ſhall never have Peace in Church or Common-wealth, while ſelfiſhneſs bears ſway. Every mans Intereſt will be preferred before the publick Intereſt, and riſe againſt it as oft (which will be oft) as they ſeem inconſiſtent. This is the Vice that informeth Tyranny, whether it be Monarchy, Ariſtocracy, or Democracy, when ſelfiſh intereſt is preferred before the Common Intereſt. This makes our people think themſelves too wiſe or too good to learn, or to be guided by their Paſtors, and every man (of this ſtrain) ſeems wiſe enough to lead off a party of the Church into a mutiny againſt the Paſtors and the reſt. This makes the labours of Reconcilers unſucceſsful, while ſelfiſhneſs engageth ſo many wits, and tongues, and pens and parties, againſt the moſt neceſſary equal terms, and endeavours of ſuch as would Reconcile, Were it not for theſe ſelfiſh men, how ſoon would all our rents be healed? how ſoon would all our wars be ended? and all our heart-burnings and malicious oppoſitions be turned into charitable conſultations for an holy peace? If once men were carryed above themſelves, they would meet in God the Center of Unity.
4. It is for want of ſelf denial that we undergo ſo many diſappointments, and ſuffer ſo much diſquietment and vexation. Were our wills more entirely ſubjected to the will of God, ſo that his will were preferred before our own, we ſhould Reſt in his will, and have no contradictory deſires to be diſappointed, and no m…t…er left for ſelf-vexation. Had we no diſeaſe, we ſhould feel no pain: and it is our ſelf-will rebelling againſt the will of God that is our diſeaſe. Self-denial removeth all the venom from our hearts: Perſecution, and poverty, and ſickneſs may touch our fle…h, but the heart is fortified ſo far as we have his Grace. O how happily doth it quiet and calm the mind, when things befall us that would even diſtract a ſelfiſh man! O happy man, where God is All, and Self is Nothing! There Duty, and Love, and Joy are all, and trouble and diſtreſs is nothing; Theſe are not our matters now; Partly becauſe we are above them, and partly becauſe they belong not to our care, but to his Povidence. Let us do our Duty and adhere to him, and let him diſpoſe of us as he ſees meet. Who would much fear a Tyrant or any other enemy, that ſaw God and Glory, which faith can ſee? Did we ſee the glorious Throne of Chriſt, we ſhould be ſo far from trembling at the bar of Perſecutors, that we ſhould ſcarce ſo much regard them as to anſwer them; the infinite Glory would ſo potently divert our minds. As we ſcarce hearken to our childre…s impertinent babblings, when we are taken up with great Affairs; ſo if a Tyrant talk to us of …ging or impriſonment, we ſhould ſcarce hearke… to ſuch trivial impertinencies, were we ſo far above our ſelves, as Faith and Love ſhould advance the ſoul.
I have further ſhewed you in the following Treatiſe, how ſelf-denial diſableth all Temptations; how it conduceth to all eminent works of Charity, but eſpecially to the ſecret works of the ſincere: It is of abſolute neceſſity to ſalvation: It is thething that hypocrites are condemned for want of: It is the wiſdom of the ſoul, as being the only way to our own ſecurity: And it is the holineſs and juſtice of the ſoul (as it is conjunct with the Love of God) in that it reſtoreth to God his own: The excellency of Grace is manifeſted in ſelfdenial. To do or ſuffer ſuch little things as ſelf is not much againſt, is nothing: But to be Nothing in our ſelves, and God to be our All, and to cloſe with our firſt and bleſſed End, this is the nature of Sanctification.
Alas, poor England, (and more than England, even all the Chriſtian world) into what confuſion and miſery hath ſelfiſhneſs plunged thee! Into how many pieces art thou broken, becauſe that every hypocrite hath a ſelf to be his principle and end, and forſakes the true Univerſal End! How vain are our words to Rulers, to Souldiers, to Rich and Poor, while we call upon them to Deny themſelves! And muſt we loſe our labour? and muſt the Nation loſe its peace and hopes? Is there no remedy, but ſelfiſhneſs muſt undo all? If ſo, be it known to you, the principal loſs ſhall be your own; ☞ and in ſeeking your ſafety, liberty, wealth and glory, you ſhall loſe them all, and fall into miſery, ſlavery and diſdain. Deny your ſelves, or ſave your ſelves, if you can. God is not engaged to take care of you, or preſerve you, if you will be your own, and will be reſerving or ſaving your ſelves from him. ☞ And though you may ſeem to proſper in ſelf-ſeeking waies, they will end, yea ſhortly end, in your confuſion. You have ſeen of late years in this Land, the Glory of Self-ſeekers turned to ſhame. But it's greater ſhame that's out of ſight. The word and works of God have warned you. If yet the Cauſe and Church of God ſhall be neglected, and your ſelves and your own affairs preferred, and men that ſhall not be tolerated to abuſe you, ſhall be Tolerated to abuſe the ſouls of men, and the Lord that made them; and if God muſt be denyed, becauſe you will not deny your ſelves, you ſhall be denyed by Chriſt, in your great extremity, when the remembrance of theſe things ſhall be your torment. Hearken and Amend; or prepare your anſwer: for behold the Judge is at the door.