A Treatise of Self-Denial, Treatise · Chapter 8
CHAP. VIII.. The partiality of mens practical judgement in their own Caſe.
5. ANother Diſcovering inſtance of the Dominion of ſelf, is, The ſtrange Partiality of mens practical Judgements when the Cauſe is their own; and the equity of their judgements when the Caſe is another mans.
For▪ particular inſtances of this, you may take up thoſe that were mentioned before. Il'e give you but a few.
1. Take but a dull and backward Miniſter, (for I know you will expect I begin next home) and he that is moſt averſe to particular Inſtruction, and Diſcipline, and Self-denying duties, will be content that another man ſhould perform them, and will commend and extoll him for a worthy man: except he perceive that anothers diligence diſgraceth his ſelfiſhneſs and negligence, and then indeed he may poſſibly repine at it.
2. A man that will not come near us to be inſtructed or Catechized, will yet let his children or ſervants come. Why what's the matter? doth he more regard their ſalvation than his own? or hath he not a ſoul to ſave or loſe as well as they? and hath he not need of teaching? Yes: but they are not himſelf: If they learn a Catechiſm, it is no trouble to him: If their ignorance be opened, he takes it to be leſs diſhonour to him than if he ſhew his own. He can yield to their ſubmiſſion without ſelf-denyal, but not to his Own.
3. Take a common glutton or drunkard, that cannot forbear, but muſt needs have that which the fleſh deſires, and they can be content that another man be temperate and ſober: and if a neighbour ſhould have the Cup before him, as they have, or a provocation to their appetite, they could be content that they let it alone; yea, they can tell them that it is the beſt way, and give them good counſel; and yet when the caſe is their own, it is otherwiſe. I have known drunkards that would perſwade their children to take heed of it, and ſwearers that would whip their children for ſwearing, and perſons that would not read or pray, that would be content to have their children do it. And why is all this? why that which goes by their own throats, muſt coſt them ſelf-denyal in the diſpleaſing of their greedy appetites; but that which goes by the throat of another doth coſt them nothing: ſelf is not ſo much againſt their childrens abſtinence and reformation as their own.
4. The ſame Magiſtrate that will not trouble himſelf and diſpleaſe his neighbours, by ſuppreſſing Alehouſes, and puniſhing vice, will perhaps be content if it were done by another; ſo that ſelf might have none of the trouble and ill will.
5. Some men that will not inſtruct their families, nor pray with them morning and night, will confeſs it is well done of others that do it. Yea, ſome that will not be perſwaded to an holy heavenly life, will confeſs it is the beſt and wi…eſt courſe, and approve of it in others, and wiſh they might but dye in ſuch mens caſe: And yet they will not themſelves be brought to practiſe it. They will commend Peter, and Paul, and the Fathers, and the Martyrs for a holy life, and as I ſaid, keep holy-da…es for them, and yet they will not be perſwaded to imitate them. And why ſo? why it coſts them nothing to commend Holineſs in others: but to practiſe it themſelves, muſt coſt them ſelf-denyal.
6. If another man be ſo ingenuous as to forſake an old ſelf-eſpouſed opinion, which their reputation ſeems to lye upon, and this upon their arguing, or in conformity to their minds, they will commend his great ſelf-denyal and ſincerity: But yet they will not do ſo themſelves, where the caſe is perhaps more clear and neceſſary.
7. Take a man that is never ſo worldly and unmerciful, that gives not to the poor any conſiderable part of his eſtate, nor doth nothing worth the mentioning for the Church, and yet this man will conſent that another ſhall be as bountiful and charitable as he will: when you can hardly ſcrue a groat out of his purſe, he will be content if another will give an hundred. And he will commend the liberal, and ſpeak well of them, when he will not imitate them. And why is this? why it coſteth him nothing for another to be liberal; and therefore he can adviſe it, or conſent to it without ſelf-denyal: but ſelf is againſt it when he ſhould do it himſelf.
8. Take the moſt ſelfiſh unſanctified man, that cannot love an enemy, nor forgive a debt, or a wrong, and he will yet commend it in another, and adviſe them to it, and ſpeak well of thoſe that will do ſo by him: And why is this? why it coſteth him nothing to have another man love an enemy, or forgive a debt or wrong; but he cannot himſelf do it without ſelf-denyal.
9. Thoſe men that love not to be toucht themſelves by the Miniſters application, can yet endure well enough that others be dealt as ſharply with as may be; And they are glad to hear any ſharply reproved whoſe ſins they do diſlike. The Covetous man loves to hear us reprove the drunkard, and the drunkard is content to have the Covetous reprehended: Erroneous profeſſors, dividers and hypocrites do hate the Miniſter that reprehendeth their own ſin, and can ſcarce endure to hear him, but ſay, he is bitter, or a preſecutor, or raileth at the godly (alas that wickedneſs ſhould have ſo impudent a plea!) But they can freely give us leave to deal as plainly as we will with the openly prophane: ſcarce any ſect can endure you to ſpeak againſt their own miſtakes: but you may ſpeak as freely againſt the contrary minded as you pleaſe. How eaſily can Papiſts endure one to ſpeak againſt Proteſtants? or Anabaptiſts endure one to ſpeak againſt Infant-baptiſm? And the openly prophane can well enough endure to have Sects, and Schiſmaticks, and Hereticks reproved: And why is all this, but from the Dominion of ſelf, and the ſcarcity of ſelf-denyal in the world? To have another rebuked, toucheth not Self, and therefore may be born.
The poor man loves to hear us preach againſt the Vices of the rich, and to reprehend the luxury of Gentlemen, and the cruelty of oppreſſors: The ſubject too often loves to hear the Rulers faults laid open: The Countryman loves to hear the Courtiers, the Miniſters, but ſpecially the Lawyers faults laid open: Here you may ſpeak freely: but Self muſt be let alone, upon pain of their diſpleaſure, and many a reproach.
10. So alſo in caſe of perſonal cloſe reproof: thoſe that cannot endure it themſelves, do think it the duty of others to endure it, and expect that others ſhould ſubmit to them; and if any will ſay, [Neighbour, I thank you for your plain and friendly dealing, and having ſo much compaſſion on my ſoul, as to help to ſave me from my ſins: I confeſs I am a vile unworthy ſinner; but by the grace of God I will do ſo no more: or if I be any more overtaken, I pray you tell me of it, and let me not alone in it.] I ſay if another ſhould anſwer them thus and thank them for their reproof, they would think the better of him, and take it well. But yet they will not do ſo themſelves: for it coſteth Self nothing to have another ſubmit and humble himſelf.
So thoſe that are moſt backward to the admoniſhing of others, leſt they loſe their love, can like to have a a Miniſter or another do it: For that doth not put them to deny themſelves.
12. Nay take a ſcandalous profeſſor, that is drawn to publick Confeſſion as a Bear to the Stake, and if it were another mans caſe, he would think it but reaſonable and meet, and would perſwade him to it. If another had committed the ſame ſin againſt God as he hath done, or had ſlandered, or wronged him, and would freely, without urging, confeſs in the Congregation with tears in his eyes, that he hath ſinfully provoked God, and offended the Church, and wronged his Brother, and laid a ſtumbling block in the way of the ungodly, and the weak, and diſhonoured his holy profeſſion, and is never able to make ſatisfaction for ſuch heinous ſins, and is unworthy any more to be a member of the Church, and to have any communion with Chriſt or them; and ſhould earneſtly intreat them to pardon him, and pray for him, and retain him in their Communion, and intreat God to pardon him; Would not the ſtander by think this were well done, and a better way to his recovery than to refuſe it? And all is, becauſe that ſelf is not touched in another mans caſe; unleſs he apprehend it like to become his own; and then he may be againſt it, and ſcorn at this, as too preciſe a Courſe.
13. Take alſo the extortioner, or any man that hath defrauded or injured another; and that will not be perſwaded to make Reſtitution of all that he hath got amiſs: and let this man hear of the caſe of Zacheus, and he will ſay, It was well done: Or let anothers caſe be propounded to him, and he can tell them that [Reſtitution is the ſafeſt way: whatever it coſt you, its fit that every man ſhould have his own.] Self will give him free leave to conſent to another mans Reſtititution; but not to his own.
14. Moreover; Suppoſe that perſecution were afoot, and a man muſt either knowingly ſin againſt God, or loſe his Eſtate, and part with all that he hath in the world, and burn at a Stake for the cauſe of Chriſt: The ſelfiſh unſanctified perſon will not be perſwaded that this is his duty, or at leaſt, he will not be perſwaded to ſubmit to it: He cannot ſuffer, nor burn: He will truſt God with his ſoul, rather than men with his body; (as ſuch ſpeak that deſpiſe God, and reject him, and prefer the world before him, and call this truſting him.) But if this were another mans caſe, they could tell him that its better diſpleaſe men than God, and that its better venture a ſhort life, than an endleſs life; and that it is little profit to win all the world, and loſe his own ſoul; and that it is the wiſeſt way to make ſure work for eternity, and not to venture on endleſs miſery: And they could conſent that another ſhould rather ſuffer than ſin▪ Why elſe do they commend the Martyrs for it? And what is the reaſon of this ſtrange partiality? Why Self is the great Ruler, and God hath but the name. Self is partial in their own cauſe, but not in another mans: and therefore they can conſent to his ſuffering without ſelfdenial: And hence comes the difference.
15. Moreover, when Offenders murmur at their puniſhment, ask but the ſtanders by, and they are of another mind. When the Ale-ſeller thinks he is wronged if he be put down: ask but the poor women whoſe Huſbands uſe to be drunk there, and whoſe children, lack meat, and drink, and clothes, becauſe the Alehouſe devours that which ſhould buy them, and they will be quite of another judgment, and think you love not God nor the Country, if you will not ſuppreſs them.
16. Alſo when you hear men extenuating their ſin, and excuſing it; put but the caſe as another mans, and let them not underſtand that it is their own, and you ſhall hear another judgment. So Nathan came about David, and put but a far lower caſe as anothers about the robbing a poor man of his only Sheep, and he could preſently ſay and ſwear, [As the Lord liveth, the man that hath done this thing ſhall ſurely die, becauſe he had no pity:] and his anger was greatly kindled againſt the man, 2 Sam. 12. 5, 6. But why was he not as angry with himſelf for a greater ſin? O ſelf had got the better in that grievous fall, till grace broke his heart by true repentance. So when Judah heard of Thamars fornication, he commandeth [Bring her out that ſhe may be burnt,] Gen. 38. 24. But when he underſtood that it was by himſelf, the caſe was altered.
17. Let a man that his provoked by injuries and ill words, have as bad by himſelf done or ſpoken againſt another, and he can make but a ſmall matter of them, or think they ſhould be eaſily put up or pardoned: when yet the ſame words ſpoken againſt him, do ſeem intolerable.
18. Let a man ſpeak with others in poverty, ſickneſs, or any affliction, and what good counſel can he give him to ſubmit to God, and take all patiently! But let the ſuffering be his own, and he cannot take the counſel that he gives.
19. Nay more; men are not only partial for themſelves, but for any that are neer themſelves, or that ſelf is related to. Let another mans Son or Servant do evil, and you can be content that he be rebuked or corrected: But if it be a Son, or Kinſman, or Servant of your Own, the caſe is altered; its then a wrong to puniſh, him, becauſe of his relation to you. Let a Stranger do amiſs, and you can give way to Juſtice: But if the Drunkard, or Ale-ſeller, or Swearer be your friend, then he muſt be born with and forgiven, and the juſtice muſt be intreated for him.
Let a ſcandalous, or inſufficient Miniſter, or Schoolmaſter be offered to any place: If he be a Stranger, you can be content that he be rejected: but if he be a Kinſman, or Child, or Friend of yours, what an alteration doth this make in the caſe! then he muſt be born with, or tried, and you hope he will mend, and his faults are made the leaſt of, & his virtues more than indeed they are.
Nay any man that doth but love your ſelves and honour you, and think highly of you, ſhall have a favourabler conſtruction for all his words, and actions, and intentions, than one that you imagine is againſt you or hath low thoughts of you, or is againſt your interest, or your opinion.
Sirs, I have run into abundance of inſtances, but not a quarter ſo many as might be given; and all is to meet with the turnings and windings of this Serpent ſelf; and to let you ſee (if light it ſelf can make you ſee, againſt the blinding power of ſelf) how rare ſelf-denial is in the the world, and what a large Dominion ſelf obtaineth.
I would here have added ſome more Diſcoveries, as 6. From the exceſſive care, and coſt, and labour that almoſt all the world is at for ſelf? and the little they are at for God, or the good of others, 7. The large proportion that is expended on ſelf, in compariſon of God and others. 8. The Zeal of men to vindicate ſelf, but the little Zeal for God or others. 9. The rigorous Laws that are made in the cauſe of ſelf: (Thieves and Traitors muſt die): and the remiſsneſs of Law-givers in the cauſe of God: Blaſphemy, Malignity, and Impiety is not ſo roughly handled. 10. The firmneſs of men to carnal ſelf, and their great mutability and unfaithfulneſs to God. But I had rather omit ſomewhat, than to be too tedious, and therefore I go no further in theſe Diſcoveries, ſave only to add a few of thoſe Aggravations that ſhew you the extent of ſelfs Dominion, as you have ſeen the ſad diſcoveries of the reality of it.