A Treatise of Self-Denial, Treatise · Chapter 3
CHAP. III. Uſe. 1. A general complaint of the Prevalency of Selfiſhneſs.
Uſe. 1. AND now we have ſeen from the words of Chriſt the abſolute Neceſſity of ſelfdenyal, and that there is no true Chriſtianity nor ſalvation without it; let us next take a view of our ſelves, and of the world, and Judge of our condition by this certain Rule.
Look well into your ſelves, and into the world, and tell me whether you find not cauſe to lament, 1. That true Chriſtianity is ſo rare a thing, even among the profeſſors of Chriſtianity, ſeeing ſelf-denyal is ſo rare. 2. That Grace is ſo weak and ſmall in the moſt of the regnerate, ſeeing ſelf-denyal is ſo little and imperfect.
O if the name of Chriſtians would prove us Chriſtians, and the magnificent Titles we give to Chriſt would prove that we are his true Diſciples; if reading, and hearing, and outward duties, and a cheap Religiouſneſs would ſerve turn, we have then great ſtore of Chriſtians among us: If Chriſt would have left out but this one point of ſelf-denyal from his Laws and conditions of ſalvation, what abundance of Diſciples would he have had in the world? and how many millions might have come to Heaven, that now muſt be ſhut out? It is this point that hindereth all ſorts of Heathens and Infidels from being Chriſtians. The Jews will believe in no Chriſt but one that will reſtore their Temple and outward glory, and make them great and Rulers of the world: and therefore they will not be the ſervants of that Chriſt that calleth them to the contempt of all theſe things, and of life it ſelf for the hopes of an inviſible Kingdom. The Mahometans had rather believe in Mahomet that giveth them leave to pleaſe their luſt, than in Chriſt that calleth them to mortification and ſelf-denyal, and tells them of nothing but ſuffering and patience, duty and diligence, till they come into another world: The Idolatrous Heathens abhor Chriſtianity when they hear how much they muſt do and ſuffer, and all for a reward in the life to come. Its an informing inſtance that Pet. Maffaeus gives us in his Indian Hiſtory of the firſt King of Congo that was baptized: He quickly received the Articles of faith, and the form of Worſhip, and the outſide and cheaper part of Religion; and ſo did many of his Nobles and followers: But when he was called to confeſſion, and underſtood that he muſt leave his gluttony, and drunkenneſs, and whoredom, and oppreſſion, and inordinate pleaſures, he would be a Chriſtian no more; his Nobles perſwading him, that the forſaking of all this mirth, and pleaſure, and delights of the fleſh, and taking up ſo ſtrict a life, was too dear a price to pay for the hopes of a life to come, and it was better keep the pleaſure they had, and put another life to the venture: And thus Chriſtianity had been quickly baniſhed that Kingdom again, if it had not taken deeper rooting in his Son and Heir Alphonſus, and made him venture his Crown and Life for the ſake of Chriſt. And thus is it at the heart with the moſt, even of Baptized perſons, and thoſe that take themſelves to be Chriſtians: Becauſe it is the Religion of the Country, and they are taught that there is no ſalvation without it, they will be Baptized, and be called Chriſtians, and ſay their Prayers, and come to Church, and ſay they believe in God the Father, Son and Holy Ghoſt, and they will go as far with you in Religion as they can without denying themſelves: but for the reſt, which is the life and truth of Chriſtianity, they will not underſtand it, or believe that it is of ſuch neceſſity: God forbid ſay they, that none ſhould be Chriſtians and ſaved but thoſe that thus deny themſelves, and take up their croſs and forſake all they have, and accept not Life it ſelf from Chriſt: They ſay they believe in Chriſt, and yet they ſay, God forbid his word ſhould be true; or God forbid we ſhould believe Chriſt that hath ſpoken this in the Goſpel! See what kind of Chriſtians multitudes are! Every man and woman on earth, that take themſelves for true Chriſtians, and yet do not deny themſelves, even life and all for the ſake of Chriſt and the hope of everlaſting glory, are meer ſelf-deceivers, and no true Chriſtians at all. He that will ſave his life, ſaith Chriſt, ſhall loſe it; that is, He that in his coming to Chriſt, and Covenanting with him, will put in an exception for the ſaving of his Life, and will forſake all for Chriſt if he be put to it, except Life it ſelf, this man is no true Diſciple of Chriſt, and ſhall be ſo far from ſaving his life, that he ſhall loſe both Heaven, and Life, and all: and the Juſtice of God ſhall take from him that Life which he durſt not reſign to the will of mercy; and he ſhall loſe that for nothing which he would not loſe for Chriſt and Heaven. It is impoſſible for that man to be Chriſts Diſciple, that loveth his life better than Chriſt and the hopes of Life everlaſting, Mat. 10. 37, 38. Luk. 14. 25, 26, 33. Some Self-denyal there may be in the unſanctified: Many of them would leave a little pleaſure or profit rather than be damned; and many had rather ſuffer a little than venture upon eternal ſufferings. But I beſeech you remember that this is the loweſt degree of Self-denyal that is ſaving, to ſet more by Chriſt and the hopes of glory than by all this world and life it ſelf; and to be habitually reſolved to forſake life and all, rather than to forſake him. No leſs than this is proper ſelf-denyal, or will prove you Chriſtians, and in a ſtate of life. This was the tryal that Chriſt put one to, that had thought to have been his Diſciple, Luke 18. 21. [Yet lackeſt thou one thing: ſell all that thou haſt and diſtribute to the poor, and thou ſhalt have treaſure in Heaven, and come and follow me] Not that every man muſt actually ſell all, but every man muſt ſet more by Heaven than all, and therefore part with all when Chriſt would have him; and he that is not thus reſolved, let him go never ſo far in all other things, doth yet lack one thing, and ſuch a one thing as he ſhall never be ſaved without. For the meaning of the text is, that Chriſt would try by this command, whether he ſet more by any thing than him, and whether he ſet more by Heaven or Earth; and ſo would have us all to judge of our ſelves by the ſame evidence within, though he put not all on the ſame way of diſcovering it. Many a man can deny ſelf the ſuperfluities of pleaſure, and as this rich man did, can avoid enormous crimes, and ſay of whoredom, and theft, and drunkenneſs, and oppreſſion, and groſs deceit, All theſe have I avoided from my youth. Education may moderate ſome ſelfiſh deſires, and natural temper may further that moderation: and cuſtom and good company and holy precepts may yet do more: and wit may teach men to do or ſuffer ſomewhat rather than to run on the wrath of God: and therefore many thouſands may deny ſelf the pleaſure of ſome inordinate luſt, or of ſome recreation, or exceſs in meat or drink, and yet be far from denying life and all, and ſo from the true ſelf-denyal of a Chriſtian: Nay a man may deny ſelf for ſelf in many particulars, and ſo may pleaſe ſelf more than he denyeth it. Many a civil ingenuous Gentleman and other perſons will forbear the diſgraceful ſins of Drunkenneſs, filthy ſpeaking, Whoredom, Incivility, notorious Prophaneneſs, even becauſe they are diſgraceful, and therefore are againſt the Intereſt of ſelf; ſo much as ſelf can poſſibly ſpare, a carnal heart may be brought to part with. But ſtill ſelf is alive and predominant within them, ſtill it is the Ruling end and Principle. But to go out of ſelf to God, and reſign up our ſelves to him, and poſſeſs no intereſt but him and in him, and to have nothing that we eſteem or love, or care for, in compariſon of him, knowing that for him we were made, redeemed, preſerved and ſanctified, and therefore deſiring to be wholly and only his, and to have no credit, no goods, no life, no ſelf, but what is his, for his ſervice, at his will and at his Diſpoſal and Government and proviſion; this is the true ſelf-denyal, which the ſpirit of God worketh in a prevailing though not a perfect meaſure, in every gracious believing ſoul.
But alas Sirs, how ſtrange is this in the world, and how weak and low in the ſouls where it is found! And what matter of Lamentation would a ſurvey of the world, or of our ſelves preſent us with! Is not SELF the great Idol which the whole world of unſanctified men doth worſhip? Who is it that ruleth the children of diſobedience, but carnal ſelf? For what is all the ſtir and ſtirrings, the tumults and contentions of the world but for ſelf? This ruleth Kingdoms, and this is it that raiſeth wars, and what is it except the works of Holineſs but ſelf is the author of? Look unto the Thrones and Kingdoms of the earth, and conjecture how many ſelf hath advanced and placed there; and how fe… have ſtayed till God enthroned them and gave them the Crown and Scepter with his approbation. Among all the Nobles and great ones of the earth, that abound in riches, how few are there that were not ſet a work by ſelf and ruled by it, in the getting or keeping or uſing their riches, dignities and honours? Look on the great Revenews of the Nation, and of the world, and conſider whether God or ſelf, have the more of it. One man hath many thouſands a year, and another hath many hundreds, and how much of this is devoted to God, and how much to carnal ſelf? And the poor that have but little, would think us injurious to them if we ſhould call to them for any thing for God, who have not enough for themſelves; when indeed God muſt have all, and ſelf muſt have nothing, but what it hath by way of return from God again, and that for God, and not for ſelf but as ſubſervient unto him. Alas, of many hundred thouſand pounds a year, which the inhabitants of a Country poſſeſs among them, how little hath God that ſhould have all, and how much hath ſelf that ſhould have nothing? O dreadful reckoning when theſe Accounts muſt be all caſt up! Judge by the uſe of all whether ſelf have not yet Dominion of all? If men throw out to God his tenth, which is none of their own; or if they caſt him now and then ſome inconſiderable alms, when in his member he is fain to beg for it firſt, they think they have done fair, though ſelf devour all the reſt. Is it more think you for God or ſelf that our Courts of Law are filled with ſo many Suits, and Lawyers have ſo much employment? Is it more think you for God or ſelf that Merchants compaſs Sea and Land for commodity? Who is it that the Souldier fights for? is it for God or ſelf? Who is it that the Tradeſman deals for, that the Plowman labours for, that the Traveller goes for? is it more for God or ſelf? Who is it that the moſt of mens thoughts are ſpent for, and the moſt of their words are ſpoken for, and the moſt of their rents and wealth laid out for, and the moſt of their precious time imployed for? is it for God or ſelf? Conſider of it whether it be not ſelf that finally and morally rules the world. What elſe do moſt live for or look after? And is not the common Piety, Religion and Charity of the world, a meer ſending God ſome ſcraps of the leavings of carnal ſelf; If the fleſh be full, or have enough; then God ſhall have the cru… that fall from its Table, or at moſt ſo much as it card, …are: but till the fleſh have done and be ſatisfied, G… G…st ſtay even for theſe ſcarps and crums! and if the… but ſay, [I want it my ſelf, or have uſe for it my ſelf] they think it a ſufficient anſwer to all demands. One may ſee by the irregularity of the motions of the world, the confuſions, and croſſings, and mutabilities, and contradictions, the doing and undoing again, the differences and fierce contendings, that it is not God but ſelf that is the End and Principle of the motions. Nay moſt men are ſo dead to God, and alive only to themſelves, that they know not what we mean when we tell them, and plainly tell them, what it is to live to God, and what it is to ſerve him in all their affairs; and to eat, and drink, and do all things for his glory; but they ask in their hearts as Pharaoh, [Who is the Lord, that I ſhould ſerve him?] And when they read theſe paſſages about ſelf-denyal, and about referring all to God, they will not underſtand them: for they are unacquainted with God, and know no other God indeed but ſelf, though in name they do.
Nay it were well if ſelf were kept out of the Church, and out of the Miniſters of the Goſpel, that muſt teach the world to deny themſelves; that it did not with too many chooſe their habitations, and give them their call, and limit them in their labours, and direct them in the manner and meaſure; It were well if ſome Miniſters did not ſtudy for ſelf, and preach and diſpute for ſelf, and live for ſelf; when they materially preach againſt ſelf, and teach men ſelf-denyal. And then for our People, alas, it rules their families, it manageth their buſineſs, it drives on their trades; it comes to Church with them, and fights within them againſt the word, and perverteth their judgement, and will let them reliſh nothing, and receive nothing but what is conſiſtent with ſelfiſh, intereſt: in a word, it makes men ungodly, it keeps th…m ungodly, and it is their very ungodlineſs it ſelf. O, we it not for carnal ſelf, how eaſily might we deal with… …rts of ſinners? but this is it that overcometh us.