A Treatise of Self-Denial, Treatise · Chapter 6 – Chapter 7
CHAP. VI. Mens great averſneſs to coſtly or troubleſome duties.
3. ANother diſcovering inſtance of the rarity of ſelf-denyal is this, The great averſneſs of men to any coſtly, or troubleſome, or ſelf-denying duty, how neceſſary ſoever, how plainly ſoever revealed in the Scripture, and how generally ſoever acknowledged by the Church: As if ſelf had a Negative voice in the making of Laws for the Government of the world, and none muſt be binding without its conſent. I ſhall come down to ſome more particular inſtances.
1. The great duty of charitable relieving our brethren in neceſſity to the utmoſt of our power, is commonly made almoſt nothing of in the world. And men cheat their ſouls by thinking they are paſſed from death to life, becauſe they love the brethren with ſuch a cold and barren love as will neither lay down eſtate for them, nor venture life for them, but think they are ſure Chriſtians, becauſe they can ſay as the believers that James mentioneth, [Depart in peace: be you warmed and filled, but give them not that which is neceſſary thereto] James 2. 16. Though it be told them plainly by Chriſt himſelf that it is not a fruitleſs uneffectual love, but that which cauſeth them to feed and cloath and viſit the Saints, that muſt ſtand them inſtead at judgement, Matth. 25. and the Apoſtle asketh them, How the love of God can dwell in that man that ſeeth his brother have need, and ſhutteth up the bowels of his compaſſion from him, 1 John 3. 17. Yet do men think that by dropping now and then a penny, they have diſcharged all this great duty. And when they ſee many wayes by which they might promote the Goſpel, and help the Church, and ſerve God with their eſtates, yet ſelf will not let them ſee the meaning of the plaineſt Scriptures that do require it.
2. When men ſhould practiſe the great duty of forgiving injuries, treſpaſſes and debts, and of loving our enemies, and bleſſing them that curſe us, and praying for them that hate and perſecute us, how ſtubbornly doth ſelfiſhneſs reſiſt theſe duties. What abundance of words may you uſe in vain, with moſt men to perſwade them to any of this work? No: they muſt have their right; and that which is their own, though it be to the undoing of their brother. Paſſion and revenge even boil within them, and the thoughts of an injury ſtick in their minds; and if they do take on them diſſemblingly to forgive it, yet they cannot forget it, nor heartily love a brother that diſpleaſeth them, much leſs an enemy: And all this is from the dominion of ſelf, and ſhews that it prevaileth above God in the ſoul, and therefore ſhews a graceleſs heart.
3. When the Miniſters of the Goſpel themſelves ſhould be painful in their great and neceſſary work, and ſhould watch over all the flock, Acts 20. 28. warning every man, and teaching every man in all wiſdom, that they may preſent every man perfect in Chriſt Jeſus, Col. 1. 28. condeſcending to men of the loweſt ſort, and teaching them in ſeaſon, and out of ſeaſon, what reaſonings and ſhifts will ſelf bring in to reſiſt ſo great and excellent a duty, and prove it no duty, and that God will give them leave to ſpare their pains; and all becauſe of the Powerful intereſt of ſelf?
4. And let the ſame Miniſters have a diſordered flock, that hath ſcandalous members, eſpecially if they be great ones, or many, and how rarely will they do their duty to them, in plain reproof, and in caſe of impenitency and continuance in ſin, by Publick Admonition and Rejection? what ſhiftings and cavillings will they find againſt this diſpleaſing work of Diſcipline? even when they will reproach a man themſelves whoſe Opinion is againſt Diſcipline, and when they have preacht and written and diſputed ſo much for it: and almoſt all parties are agreed of the neceſſity of it in the ſubſtance; yet when it comes to practice, it cannot be done without procuring mens hatred and oppoſition; and laying us open to much incommodity; and therefore ſelf doth perſwade us to forbear; and whether God or ſelf have the more ſervants even yet in a reformed Miniſtry, I leave you to judge as your obſervation of the congregations through the Land ſhall direct you. But were it not for ſelf I ſhould undertake to do more for diſcipline and perſonal Inſtruction with moſt Miniſters, by one Argument, than I have done by a volume, and you might ſee an unanimous concurrence in the work, and conſequently a great alteration in the Churches.
5. And whence is it but from ſelfiſhneſs that plain and cloſe Application in our Sermons is taken to be an injury to thoſe that think themſelves concerned in it? If a Miniſter will ſpeak alike to all, and take heed of medling with their ſores, they will patiently hear him: but if he make them know that he meaneth them in particular, and deal cloſely with them about their miſerable ſtate or againſt any ſpecial diſgraceful ſin, they fall a railing at him, and reproaching him behind his back, and perhaps they will ſay, They'le hear him no more. O ſaith the ſelfiſh ungodly wretch, [I know he meant me to day: had he no body but me to ſpeak againſt?] As if a ſick man ſhould be angry with the Phyſitian, for giving directions and medicines to him in particular, and ſay, [Had he no body to give Phyſick to but me? Were there not ſick men enough in the Town beſides me?] When Chriſt told the Deſpiſers of the Goſpel of the certain and dreadful deſtruction that was near them, Mat. 21. 41, 44, 45. its ſaid that [When the chief Prieſts and Phariſees had heard his Parables, they perceived that he ſpake of them! (A hainous buſineſs) and therefore they ſought to lay hands on him, but that they durſt not do it for fear of the multitude.]
6. Nay, let a Miniſter preach but any ſuch doctrine as ſeems conſequentially to be againſt Self, and to conclude hardly of them, and they are ready to ſay as Ahab of Micaiah [I hate him: for he propheſieth not good of me, but evil,] 1 Kings 22. 8. Let us but tell them how few will be ſaved; what holineſs and ſtriving and diligence is neceſſary, though we have the expreſs word of God for it, Heb. 12. 14. Mat. 7. 13, 14. Luke 13. 24. 2 Pet. 1. 10. yet becauſe they think that it makes againſt their carnal peace, they cannot abide it: Plain truth is unwelcome to them, becauſe it is rough, and grates upon the quick, and tells them of that which is troubleſome to know: Though they muſt know their ſin and danger and miſery, or elſe they can never ſcape it; yet they had rather venture on Hell, than hear the danger. And as a ſortiſh Patient, they love that Phyſitian better that will tell them there is no danger, and let them dye, than he that will tell them, [your diſcaſe is dangerous; you muſt bleed or vomit, or purge, or you will dye] O what a wrong they take it to be told thus? If a Miniſter tell one of them that hath the death marks of ungodlineſs in the face of his Converſation [Neighbour, I muſt deal plainly with you: your ſtate is ſad: you are unſanctified and unjuſtified, and in the ſlavery of the Devil, and will be loſt for ever, if you dye before you are converted and made a new creature; and therefore turn preſently as you love your ſoul,] its ten to one but he ſhould have a reproachful anſwer inſtead of thanks and obedience. And all this ſhews that ſelf bears the rule. I will give one inſtance from the Goſpel, that will tell you plainly the power of ſelf. In Luke 4. 20. &c. you read of an excellent Sermon preached by Jeſus Chriſt himſelf, ſo that all did wonder at his gracious words: yet few were converted by it, but they fell on cavilling againſt him becauſe of his ſuppoſed Parentage and Breeding: Whereupon Chriſt telleth them that Elias and Eliſha though moſt excellent Prophets, were ſent but for the ſake of a few, and therefore it was no wonder if of all that multitude it was but a few that ſhould be converted and ſaved by him. This very doctrine ſo netled theſe wretches, that the Text ſaith, ver. 28, 29. that [all they in the Synagogue when they heard theſe things were filled with wrath, and roſe up and thruſt him out of the City and led him to the brow of the hill whereon their City was built that they might caſt him down headlong.] See what entertainment ſuch doctrine had even from Chriſt himſelf! As if they ſhould have ſaid, what! are we all unconverted and ungodly, ſhall none be ſaved but a few ſuch as you! Self was not able to bear this doctrine, they would have had his life for it.
7. Again, let but a Miniſter or private Chriſtian, deal cloſely with ungodly men or Hypocrites about their particular ſins, by private reproof, and ſee whether Self be not Lord and King in them. O how ſcurvily they will look at you? and their hearts do preſently riſe againſt you with diſpleaſure, and they meet you with diſtaſte and paſſion, and plead for their ſins, or at leaſt excuſe or extenuate them; or bethink themſelves what they may hit you in the teeth with of your own: Or if malice it ſelf can faſten nothing on you, they let fly at profeſſors, or thoſe that they think are of your mind and way: in a word, they ſhew you that they take it not well that you meddle with them, and let not their ſin alone, and look to your ſelves, for all that God hath expreſly commanded us, Lev. 19. 17. [Thou ſhalt not hate thy brother in thy heart: thou ſhalt in any wiſe rebuke thy neighbour, and not ſuffer ſin upon him.] And Heb. 3. 13. [Exhort one another daily while it is called to day, leſt any be hardned by the deceitfulneſs of ſin] So Mat. 18. 15, 16. Try but plain dealing with your neighbours one twelve monethmonth with as much prudence and love and lenity as will ſtand with faithfulneſs; and when you have done I dare leave it to your ſelves to judge, whether God or ſelf have the more ſervants in the world, and whether ſelf-denyal and Sanctification be not very rare.
8. Yet further, you ſee it is the duty of Chriſtians to admoniſh and faithfully reprove one another: but becauſe moſt men take it ill, and plain dealing will diſpleaſe and loſe a friend, how few even of profeſſors will be brought to perform it? yea, of thoſe that expect a Miniſter ſhould reject the offendor, when it cannot be done till after admonition and impenitency thereupon. No, this is a troubleſome duty, and ſelf will not give them leave to do it.
9. Moreover: You know that Church-Government and Diſcipline is an undoubted Ordinance of Chriſt which the Church hath owned in every age: (though in the execution ſome have been negligent, and ſome injurious:) and that open ſcandalous ſins muſt have open confeſſion and repentance, that the ill effects may be hindered or healed, and the Church ſee that the perſon is capable of their communion, and that the abſolution may be open and well grounded. And yet let any man (except the truly penitent and godly) be called after a ſcandal to ſuch a neceſſary confeſſion, and how hardly are they brought to it? What cavilling ſhall you have againſt the duty? They will not believe that it is their duty; not they! And why ſo? is it becauſe it is not plainly required by God? No, but becauſe it tends (they think,) to their diſgrace; and ſelf is againſt it: and when you have ſhewed them ſuch reaſons for it that they cannot anſwer; yet, the ſum is, they will not believe it; or if they believe it, they will not do it. What! will they make themſelves the laughing ſtock, and talk of the Countrey? No they will never do it; and it is an injury, they think, for God or man to put them upon it. God commands: and ſelf forbids: God bids them, yield, leſt they periſh in impenitency: ſelf bids them, not to yield, leſt they ſhame themſelves before men: God perſwadeth, and ſelf diſſwadeth? and which is it that moſt commonly prevails (Though to avoid the ſhame of excommunication, ſelf alſo will ſome time make them yield) Did but the Magiſtrate by a penalty of ten or twenty pound upon refuſers perſwade them to this, not one of a hundred would then refuſe: but when God urgeth them with the threatning of Hell, the wages of impenitency, they make little or nothing of it: as if they could eſcape it by not believing it, or ſome way or other could deal well enough with him: Judge by the performance of this one duty, Whether God or Self have more Diſciples.
10. Laſtly, let me inſtance in one duty more; Suppoſe a deceitful Tradeſman, or oppreſſing Land-lord, or any one that gets unlawfully from another, is told from the word of God, that it is his duty to make Reſtitution, either to the perſon, or to his poſterity, (or to God by the poor, if neither can be done;) and to give back all that ever he thus unjuſtly came by, though he have been poſſeſſed of it (without diſgrace) never ſo long: See what entertainment this doctrine will have with the moſt. Self will not loſe the prey that it hath got hold off, till death ſhall wring it out of its jaws, and Hell make them wiſh they had never medled with it, or elſe had penitently and voluntarily reſtored it. O what abundance of objections hath ſelf againſt it! and no anſwer will ſatisfie from God or man. Of a thouſand unjuſt getters, how many do reſtore, and ſay as Zachaeus, Luke 19. 8. [Behold Lord, the half of my goods, I give to the poor, and if I have taken any thing from any man by falſe accuſation, I reſtore him four fold.
Nay, let us inſtance in a duty of leſſer ſelf-denyal, than this of Reſtitution. If two do but fall out, and one give railing words to the other; or if one ſlander his neighbour and do him wrong; though it be undoubtedly the will of Chriſt that he penitently ask him forgiveneſs that he hath wronged, Luke 17. 34. yet proud-hearted ſelfiſh men will refuſe it? What! will they ſtoop to ſuch a fellow, and ask him forgiveneſs (ſpecially if it be their inferior?) No, they ſcorn it: never talk to them of it more: they will never do it: And why ſo? would not God have them do it? Hath not he ſaid, He that humbleth himſelf ſhall be exalted? Yea, but what tell you them what God ſaith, and what Scripture ſaith, as long as ſelf, and fleſh, and pride are againſt it. Judge now by theſe ten duties that I have named, whether God or ſelf be King with moſt.
CHAP. VII. Mens exceeding tenderneſs of Self in caſe of any ſuffering.
4. ANother Diſcovering inſtance of the Dominion of ſelf, and the ſcarcity of ſelf-denyal is, The exceeding tenderneſs of our ſelves in any caſe of ſuffering, and the great matter that we make of it, and our diſpleaſure againſt all that are the cauſes of it, be it never ſo juſt. I ſhall here alſo give you ſome more particular inſtances.
1. When did you ever ſee an offender (at leaſt very few) that Juſtified the Judge, and heartily confeſſeth that his puniſhment is due (unleſs ſome few at the Gallows, when the ſight of death takes down their pride?) But at moſt every one that ſuffereth for his fault doth repine at it, and at them that cauſed it, and think they have wrong, or are hardly dealt with. If all the Swearers, Curſers, Prophaners of the Lords day, Drunkards, or Ale-ſellers that reſet them, or are otherwiſe guilty, were accuſed by their Neighbours, and puniſhed by the Magiſtrate but according to the Law, how many of all theſe is there that would not be diſpleaſed with the accuſers, and with the Magiſtrate, and think himſelf wronged, and bear them a grudge in his mind that did it? And why ſo? Is it not juſt and according to the Laws of God and man? Muſt we make a ſtir in chooſing Parliament-men? and muſt they ſit there monethmonth after monethmonth, and uſe their utmoſt skill and diligence to make ſuch Laws as are neceſſary for the common good? and when all is done, muſt not theſe Laws be executed? why then it were better ſpare the Parliament-men the labour of ſitting about them, and our ſelves the trouble of chooſing us Parliament-men, than do all this for nothing. What is every Ale-ſeller, or Drunkard, or Swearer, or Prophane perſon, wiſer than all the Parliament and the Prince? or are they all better, and juſter, and honeſter than they? No; but its ſelf that ſtands up againſt all. Its in vain to tell them of Kings, or Parliaments, or Laws, or common good, as long as you go about to croſs the fleſh, and trouble them in their private intereſt; ſet but ſelf againſt all, and all goes down before it as nothing. There's ſcarce a Thief or Murderer that's hanged, but thinks he hath hard meaſure; becauſe it is againſt himſelf.
2. Nay, it is not only penalties, but words that men are very ſenſible of, if they be but againſt themſelves. An angry or diſgraceful ſpeech, or any contempt or diſreſpect, doth ſeem a great matter againſt them; and they have aggravations enough to lay upon it. So tender are they of themſelves, that you may ſee how little they deny themſelves.
3. Yea, Gods own Corrections do ſeem ſo heavy to them, that they murmur and are impatient under them. A little loſs or croſs to ſelf doth lye as a mountain on them. Poverty, or ſickneſs, or diſgrace, or troubles, do make them complain, as if they were almoſt quite undone: and all this ſhews how little they have learned to deny themſelves.