A Treatise of Self-Denial, Treatise · Chapter 51 – Chapter 55
CHAP. LI. Q. Whether Self-denial lie in renouncing Propriety?
Queſt. 1. WHether doth ſelf-denial require us to renounce Propriety, and to know nothing as our own (as the Monks among the Papiſts ſwear to do, as part of their ſtate of perfection: & a book called The way to the Sabbath of Reſt, dothteach us?)
Anſw. 1. That there ſhould be no Propriety in goods, or eſtate among men, is contrary to the will of God, who hath made men his Stewards, and truſted ſeveral perſons with ſeveral talents and forbidden ſtealing, and commanded men to labour that they may have to give to him that needeth; and he that hath this worlds goods and ſeeth his brother have need, muſt not ſhut up the bowels of his compaſſion. It is a ſtanding duty to give to the poor; and we ſhall therefore have the poor always with us for this exerciſe of our Charity. And he that hath nothing, can give nothing, nor uſe it for God. Why did Paul require them to give to the distreſſed Saints, and maintain the Miniſtry, and gather for ſuch uſes every firſt day of the week, if he would have men have nothing to give? This therefore is a conceit that needs nothing but Reaſon and the reading and belief of Scripture to confute it.
2. But as no man is a Proprietary, or hath any thing of his Own in the ſtrict and Abſolute ſenſe, becauſe all is Gods, and we are but Stewards; ſo no man may retain his humane analogical propriety, when God calleth him to give it up: No man may retain any thing from Gods Uſe and ſervice which he hath a propriety in. We have ſo much Propriety as that no man muſt rob us; and ſo much as our works of charity are rewardable, though it be but giving a cup of cold water, which could not be without propriety; for who will reward him that gives that which is none of his own? yea it is made the matter of the laſt judgement [I was hungry, and ye fed me,; I was naked, and ye cloathed me, &c.] Which they could not have done if they had not had food and cloathing to beſtow. So that the denial of propriety would deſtroy all exerciſe of charity in ſuch kinds, and deſtroy all Societies and orderly converſe and induſtry in the world.
But yet when God calls for any thing from us, we muſt preſently obey, and quit all title to it, and reſign it freely and gladly to his will.
And 3. There muſt be ſo much vigour of charity, and ſenſe of our neighbours wants, as that no man muſt ſhut up the bowels of compaſſion: but as we muſt love our neighbours as our ſelves, ſo muſt we relieve them as a ſecond ſelf; yea and before our ſelves, if Gods ſervice or honour ſhould require it. If we muſt lay down our lives for the brethren, much more our eſtates. So that Levelling Community is abominable; but Charitable Community is a Chriſtian duty, and the great Character of ſincere Love to Chriſt in his members. And therefore in the Primitive Church there was no forbidding of Propriety; but there was 1. A reſignation of all to God, to ſignifie that they were contented to forſake all for him, and did prefer Chriſt and the Kingdom of God before all: and 2. There was ſo great vigor of true Charity, as that all men voluntarily ſupplied the wants of the Church and poor, and voluntarily made all things as common, that is, Common by voluntary Communication for uſe, though not common in primary title: And ſo no man took any thing as his Own, when God, and his Churches, and his Brethrens wants did call for it. O that we had more of that Chriſtian Love that ſhould cauſe a Charitable Community which is the true Mean between the Monkiſh Community, and the ſelfiſh tenacious Propriety! Levelling hath not deſtroyed one ſoul for ten thouſand that an inordinate love of Propriety hath deſtroyed.
CHAP. LII. Q. Whether it lie in renouncing Marriage?
Queſt. 2. WHether Self-denial conſiſts in the forſwearing or renouncing of Marriage, or the natural uſe of it by thoſe that are marryed?
Answ. To forbid Marriage ſimply, is called by the holy Ghoſt a Doctrine of Devils, 1 Tim. 4. 1, 3, and was one of the Hereſies that the Apoſtles were called out to encounter in their own days. But yet a Married ſtate doth ordinarily (not always) call men off from that free attendance on the ſervice of God without diſtraction which is very deſirable: And therefore thoſe that are capable of doing God any notable ſervice, which Marriage is like to hinder them from, ſhould avoid it, if they can without a greater evil. And therefore the Church did think it for many ages, ſo fit for Miniſters to be ſingle, that they might have the leſs of worldly affairs and cares to call them off from the work of God, and their carnal relations might not hinder them from more publick duties or charitable works. The Papiſts therefore miſtakingly take the Vow of Chaſtity to be an entring into a ſtate of Perfection, and ſinfully condemn the Marriage of Prieſts: when the Apoſtle expreſly ſaith [A Biſhop muſt be blameleſs, the Husband of one Wife—having his children in ſubjection] 1 Tim. 3. 24. And ſo of Deacons, verſ. 12. And others run into the other extream. But the true Mean is this: 1. Ordinarily Marriage is more diſtracting and hindering to us in the ſervice of God than a ſingle life, Eſpecially to Miniſters, and ſuch as ſhould wholly addict themſelves to the publick ſervice of the Church. 2. But yet all men are not alike obliged to it or from it. Some may be neceſſitated to it by the temper of their bodies to avoid a greater evil, even ſin it ſelf; and ſome may have no ſuch neceſſity: ſome may have their worldly eſtate and affairs in ſuch a plight, that they can far better manage them with freedom for Gods ſervice in a married than a ſingle ſtate: but with others it is not ſo: and eſpecially with very few Miniſters. So that a ſingle or married life is in it ſelf indifferent: but as a means to Gods ſervice, that is a Duty to one that is a ſin to another, but becauſe that a ſingle life is more commonly free and fitteſt for this great end, therefore the Apoſtle preferreth it as better, becauſe more ſutable to the ſtate of the moſt, (at leaſt in thoſe times) though to ſome, marriage may be a duty. So that every one ſhould impartially enquire, in which ſtate they may do God the greateſt ſervice, and that they ſhould chooſe, not on Popiſh ground, as if it were Commended to that particular perſon to whom it is not Commanded, and were an Evangelical counſel of perfection, and to be vowed; but in a prudent ordering of our lives, applying the general rules of Scripture to our ſeveral eſtates. And thus according to the command of Chriſt, He that can receive this ſaying, let him.]
CHAP. LIII. Q. Or in ſolitude and renouncing ſecular affairs?
Queſt. 3. WHether Self-denial conſiſt in ſolitude, and avaiding ſecular affairs, as trades, merchandiſe, labour, &c?
Anſw. 1. It is the ſtanding Rule of the Apoſtle, of all that are able [That if any man will not work neither ſhould he eat] 2 Theſ. 3. 10. and he calls thoſe diſorderly walkers that work not at all, 2 Theſ. 3. 11. and requireth us to have no company with ſuch, commanding men, with quietneſs to work and eat their own bread▪ ver. 12. 14. But yet there are ſeveral ſorts of Labour: ſome labour with the body, which is uſually more private, as to the extent (if not the intent) of the benefit: and ſome labour with the mind, which is uſually more for publick good: as Princes, Judges, Magiſtrates of all ſorts, Lawyers, Phyſicians, Miniſters, &c. Now men are to conſider whether by the Labour of the mind or of the body they are like to be more ſerviceable to God, and which they are fitteſt for and called to; and that they ought to ſet themſelves to, and that in true ſelf-denial, and for God. To be Idle, is ſo far from being a part of ſelf-denial, that it is a ſinful part of fleſh-pleaſing. And ſo is it to chooſe any calling or imployment principally for fleſhly caſe and accommodation. The Apoſtles were ſome Fiſhermen, and ſome of other callings, and none of them renounced worldly labour, or affairs, ſave only ſo far as they hindered them from the work of God, to which they (and all Miniſters) were wholly to addict themſelves, as appears, 1 Tim. 4. 15. 2 Tim. 2. 4. To do therefore as many Monks do, to be employed in no calling for the publick good, under pretence of being Religious for themſelves, is to be burdens to the Earth, and groſs violators of the Laws of God.
CHAP. LIV. Or in renouncing Publick Offices and Honours?
Queſt. 4. WHether Self-denial require men to renounce all publick offices, and honours, and not to be Magiſtrates, Miniſters, or the like?
Anſw. It requireth us not to have ſuch carnal thoughts of theſe offices, as to look on them only as places of honour, and power, and eaſe; nor yet to deſire them for ſuch carnal ends▪ Nor yet to thruſt our ſelves upon them without a call, as being the Judges of our own ſufficiency. But ſelf-denial is ſo far from forbidding the offices and imployments themſelves, as that it is a great point of ſelf-denial for a man that underſtandeth them well, to undertake them, if he mean to manage them ſincerely and faithfully. For were it not that the ſweetneſs of Gods intereſt and his acceptance, and the benefits of the Church, our brethren and our ſouls, did ingratiate theſe offices and employments to an honeſt mind, they would be ſo very burdenſom, that fleſh and blood would either make them carnal by abuſe, or never endure them. And therefore hath God given them an addition of honour to encourage them, and to put an honour on their work, for the furthering of its ſucceſs. Experience certifieth me that the work of the Miniſtry is far more troubleſome to the fleſh, than the bodily labour of a poor artificer or plowman is: ſo that without great ſelf-denial no man will be a Miniſter, that doth not carnally miſtake the function for another thing than indeed it is. And I think I may ſay the like in its degree, by the Magiſtracy: Eſpecially by them in higheſt Power, who have the greateſt work. Certain I am, if they faithfully do their duties, they will find more burden to the fleſh and mind, than poor men that have only a Family to provide for. Though many ignorant ungodly poor people that ſit at home in peace, and little know the care, and grief, and trouble of their Rulers, do wickedly murmur at their very calling, as if they had nothing but honour, and idleneſs, and exceſs, yet if they had tryed and taſted their care and trouble a few moneths, they would think a private life the eaſier, and confeſs that there is need of much ſelf-denial for a man to accept of Magiſtracy or Miniſtry, that underſtandeth them, and reſolveth to uſe them accordingly.
Moreover, theſe Offices are of neceſſity to the Common good, and eſtabliſhed to that End by God himſelf. And the fifth Commandment requires us to pay our Superiors their honour and obedience: And therefore …o imagine that it's any part of ſelf-denial to refuſe the Office of Magiſtracy or Miniſtry, is to make it ſelf-denial to deſtroy the Church and Commonwealth, and be a cruel enemy to mankind, and to our Country, and to rebel againſt the Powers that are ordained of God, and thereby to receive damnation to our ſelves, Rom. 13. 1, 2, 3. Heb. 13. 17.
But yet this I muſt ſay: that if a worthy perſon ſtand in competition with us, ſelf-denial requireth us to prefer them before our ſelves, and to refuſe honours and dignities, when the good of the publick doth not call us to deny our ſelves more in the accepting them.
CHAP. LV. Q. Whether it be a denying our Relations?
Queſt. 5. WHether Self-denial conſiſt in denying of Natural or Contracted Relations, as of Father and Mother to Sons and Daughters, of Brothers and Siſters Husband and Wife, Maſter and Servant, Prince and People, Paſtor and Flock?
Anſw. You might as wiſely imagine that ſelf-denial lieth in hating or denying any of Gods Works, even the frame of nature: or in denying food and rayment to our bodies, or in denying our own lives ſo as to cut our throats. For the ſame Law of Nature that made me a man, and requireth me to preſerve my life, did make me a ſon, and require me to love and honour my parents: And it is in the Decalogue; the firſt Commandment with promiſe, as the Apoſtle calleth it, Epheſ. 6. 2. It is frequently and expreſly commanded in Scripture, that children love, honour, obey their parents; and terrible curſes are pronounced on the breakers of theſe Commands, Eph. 6. 1. 4. & 5. 22, 5. Coloſ. 3. 20, 21, 22. & 4. 1. Exod. 21. 17. Levit. 20. 9. Deuteron. 21. 18, 19. & 27. 16. Prov. 30. 17. Mat. 15. 4. & 19. 19. And if children were not bound to parents, then parents ſhould not be bound to educate children, and then they would be expoſed to miſery and periſh. One would think that there ſhould never ſuch a Sect have riſen up, that ſhould be worſe than the very brutes, who by the inſtinct of nature love their young ones, and their dams. But the Spirit foretold us, that which is come to paſs, that in the laſt and perilous times, there ſhould be men that are diſobedient to parents without natural affection, 2 Tim. 3. 3.
And for contracted Relations, they are the expreſs inſtitution of God, ſo frequently owned by him in Scripture, and the duties of them ſo frequently commanded, that I will not trouble you with the recital of the paſſages. And as for the Adverſaries objections, they are frivolous. The meaning of the Apoſtles words, [that we know no man after the fleſh] I have told you before: The words of Chriſt to his Mother, Joh. 2. 4. [Woman, what have I to do with thee!] which they alledge, are nothing for their wicked cauſe; they being no more but Chriſt's due Reprehenſion of his Mothers miſtake, who would preſcribe him the time and manner of doing Miracles▪ and have him do them in a way of oſtentation, which things did not belong to her, but to the Spirit of God, and the Lord himſelf. And whereas they alledge that Text, Luke 14. 26. that father, mother, brother, ſiſters, &c. are to be hated, for Chriſt; I anſwer, Even as our own lives are to be hated, which are alſo numbred with them: that is, They muſt be all forſaken rather than Chriſt ſhould be forſaken, and therefore loved leſs than he, and but for his ſake. If therefore this Text require you not at all to cut your own throats, or ſome way kill your ſelves, then it doth not require you to withdraw your due affections from Natural or Contracted Relations. I muſt crave the Readers pardon that I trouble him with confuting ſuch unnatural opinions, and deſire him to believe that it is not before I am urged to it by the arguments of ſome deluded ſouls that are not unlikely to do hurt by them with ſome.