A Practical and Polemical Commentary Upon 2 Timothy 3-4, Part 1 · Subpart 2
VERSE 2. For men shall be lovers of themselves, Covetous, Boasters, Proud, Blasphemers, disobedient to Parents. unthankfull, unholy, &c.
THe Apostle, having told us, verse 1. in General, that the last dayes should be perilous;His verbis foreign, seu per congeriem 19 enormia recenset vitia Apostolus. Weinrich. he comes now to particulars; verse 2, 3, 4, 5. and sets forth in their proper colours the Sins and Sinners, the Men and Manners of the last times. I wish they were not a true Map of our times. I may truly call these 19. sins, Englands Locking-glasse, wherein we may plainly see the true cause of all our miseries, and what it is that hinders the work of Reformation, and turnes away good things from us. These are the 19. Weeds which deface Gods Garden, the Church; the good Lord root them out of all our hearts, that our names may never be found in this black Bill, and cursed Catalogue, to be such as make evill times, bad; and bad times worse.
'Tis worth our noting, that the Apostle doth not place the Perill and Hardnesse of the last times, in any externall calamity, or penall evills; as Sword, Plague, Famine, Persecution: but in the prodigions sins and enormities, of such as professe Religion. Let the times be never so successfull and prosperous, in other respects; yet if Sin abound, they are truly perilous and pernicious times: for 'tis Sin that sets God against us, and the Creatures against us, and conscience against us; Sin is the Fundamental & Meritorious cause of all our miseries and perills, as appears, Deut. 28.15, 16, &c. Sin is the evill of evills, and brings all other evills with it. Let the times be never so miserable, and the Church lye under sad persecutions; yet if they be not sinfull times, they are not truly perilous times, but rather purging and purifying times.
From the Connection of this verse with the former, Observe.
That nothing is so perilous and pernicious, so hard and heavy to a gracious soule, as the Sins of the times he lives in. [This I have cleared in the opening of the last clause of the first verse.] As nothing is dearer to Gods people, than Gods glory; so nothing goeth nearer their hearts, than Gods dishonour; As Gods soul is said to be afflicted, and his heart to be broken with the Idolatries and Apostasies of a back-sliding people. Ezek. 6.9. so 'tis a great grief and heart-breaking to the people of God, to see their God dishonoured; Hence Lots righteous soul is said to be vexed [or tormented, as the word signifieth] with the abominations of the Sodomites, 2 Pet. 2.7, 8. The Mourners sigh and cry for all the abominations of the times they lived in, Ezek. 9.4. Ieremy [13.17.] weeps in secret for the sins of the people. Davids eyes run down with rivers of teares, bec…se men forget Gods Law, and his soul was grieved because of the Transgressors, Psal. 11.9.53.136.158. Christ wept over Ierusalem because she knew not the day of her Visitation, Luke 19.41, 42. Paul is troubled at the Idolatry of the Athenians, Acts 17.16. and weeps to consider the sad condition both of the Seducers, and the Seduced; Phil. 3.18. the two Witnesses mourn to see so many bewitcht with Antichrists delusions. Revel. 11.3. 'Tis true, we ought to be sensible of the judgements of God, and to be humbled under them; so was David. Psal. 119.120. I am afraid of thy judgements. So Iob [31.3.14.] was awed by seeing Gods judgements on the Wicked, and 'tis made a note of a wicked man, that he cryeth not [in Prayer to God] when the Lord binds him with the cords of affliction, Iob 36.13. These corrections are harsh and hard to flesh and blood; but that which should most affect us, is Sin: for God is honoured by his judgments on men,In omni peccato voluntario est contemptus quidam implicitus Aquinas. Omne peccatum est divinitatis injuria. Salvian. but Sin is a despising and despiting of him. 2 Sam. 12.9.14. and therefore Gods people had rather live in times of judgement and common calamity, when Sword, Plague, and Fam…ne are abroad; than in times of generall and common sinning: for those are but Penall evills, and may drive us to God; but sin is the evill of evills, and makes us run from him, as Adam did Gen. 3.8. and Cain. Gen. 4, 16.
Before I can proceed, two Questions must be answered.
1. Quest. Of whom doth the Apostle here speak, when he saith, In the last dayes men shall be Lovers of themselves, Covetous, Boasters, &c.
Answ. 1. Negatively, he speaks not here of Turks and Tartars, that are without the Pale of the Church, and do openly oppose the Gospel of Christ. But affirmatively, he speaks of such as shall live in the bosome of the Church, and shall partake of the external Priviledges of it, verse 5. they be such as will have a form of godliness: they will be great pretenders to Piety, though their lives abound with all manner of Iniquity.
1. The Text may have relation to the Pharisaical Papists, and Popish Seducers, who creep into houses, and lead captive silly women. How do all the Vices, which the Apostle doth instance in, reign especially in the Popish Clergy? In all their doctrine and service, how do they seek themselves? Papists are natural men, and so must needs be full of self-love. In their preaching, they cry up the Popes Supremacy, and exalt him above Kings: for the Pope can give them Deaneries, and Bishopricks, which Kings cannot do, without him.
2. They are exceeding Covetous, they cry up Purgatory, Indulgencies, Masses for quick and dead; all's for money. Rich men have store of Masses and Trentalls said for them, for which they pay dear; but the Poor have none said for them, they may dye good cheap.
Ecclesiae nomine armamini, & contra Ecclesiam dimicatis.3. They Boast of their Holy Mother the Church [yet fight against the true Church] they boast of their holy Relicks, holy Ragges, holy Bones, holy Stones, holy Wood, holy Bloud, holy Blocks, holy Stocks, &c.
4. The *Consule D. Downam de Antichristo. l. 4. c. 23.Pride of the Pope and his Clergy is known to all the World; how do they insult over Kings, and Emperours, 2 Thess. 2.4.
5. Their †V. Willets Tetr. Con. Pill. 2. Synop p. 1264. Edit. ult.Blasphemies are known to all; they take upon them to forgive Sins, and for a reward can dispense with the manifest breach of all Gods Commands.
6. How disobedient to Parents are their Nuns and Friars? amongst whom many, contrary to their Parents liking, even in their Minority, are seduced, and so become unthankefull to those that bred them. So the Jesuits, how disobedient and unthankfull have they been to their Superiours of those Nations that entertain them, by plotting their ruine. As for the unholinesse of Rome, all the World that knowes her crieth shame on her.Hodie cum tanta sit spurcities in Clero Papali, quae vel suo foetore totum mundum inficit: non desinunt tamen cum sua nequitia titulos juraque omnia sanctorum fastuosè sibi arrogare. Calv. in locum. Roma vale, vidi, satis est vidisse; rever…or, cum Le…o, Meretrix, Scurra, Cynaedus ero. Mantuan. What is the Pope their head but that man of sin? 2 Thess. 2.3. merum scelus, a man compounded of Sin, and made up of Wickednesse, one that is Sin it self in the Abstract. Hence Platina (one of their own) tells us of 13. Popes that were Adulterers, 3. common Brothellers. 4. Incestuous ones, 11. Sodomites, 7. Whore-masters, and erecters of Stews, where every Whore payeth weekly a Julian penny to the Pope, which many years amounts to 40000. Ducats. Thus by the Rottennesse of the Heads of their Church, we may guess at the unholiness of their Members. This made Mantuan long since bid adiew to Rome, telling her He would never return to her again, till he went to be a Baud or Brotheller. 9. They are voyd of naturall affection, witness their bloudy Inquisition, and cruell persecuting of their nearest Relations, if they be (as they call them) Hereticks, (i. e.) faithfull Servants of Christ. A Turk, a Jew, a Pagan shall find more favour with them then a zealous Christian. 10. Covenant-breakers, they are notoriously guilty of this, witness their late dealing with the Protestants in Savoy. No Bonds can bind them, no Oaths can hold them, they deal with them all as Apes do with their Collars, which they can put off and on at pleasure. The Popes Holiness can easily absolve them from the faith which they have promised to Hereticks.
11. False accusers, V. Willets Tetrastylon Papismi Pill. 1. Synopsis. pag. 12.33.their lying and slandering of Protestants, is one of the four main Pillars of Popery.
12. Their Incontinency is notoriously known to the World: what hath been the practice of their Friars and Nuns, the sculls of children that have been found there, doth evidence. Corporal whoredome, and Spirituall, oft go together. Hos. 4.13.
13. Their Fiercenesse appears by their cruell Massacres in England, Ireland France, Savoy, and amongst the poor Indians.
Their Heady desperate Treasons are knowne to the Nations. How oft did they attempt the life of Queen Elizabeth, and by Gun-powder would have blown up King Iames.
Their hatred to those that are good, is so implacable, that they cannot once name them without some opprobrious Title, as Hereticus Lutherus, Impins Calvinus. Hence Azorius the Jesuite [Moral. l. 8. c. 16.] affirmes, That the names of Reformed Writers must not at all be mentioned, unlesse it be to their disgrace. They are voluptuous persons: they love their Sensual delights more then God; and with that prophane Cardinal, they prefer their part in Paris before their part in Paradise.
Lastly, they, have a form of godlinesse, and that's all. All their Religion is meer formality, lip-labour, and grosse Hypocrisy. Under the name of Christs Spouse they play the filthy Harlot. Under the Title of the Church, they fight against the Church. Under a Shew of godlines they cloak a World of wickedness. Under pretence of vowed Chastity, they lived in Adultery; under the cloak of professed Poverty, they got the goods of the Temporalty, and under the vizor of being dead to the World, they not onelyonly reigned in the World, but also ruled it: creeping not only into mens Purses, but also into their Consciences; they heard their confessions, they knew their secrets, and ruled men as they pleased. Thus we see the whole Catalogue is theirs without any straining; and though we cannot excuse our selves, yet they are the unfittest persons to accuse us in the World.
2. Yet the Text hath an eye (in my judgment, and in the judgment of betters) more especially and properly to these last times wherein we live; and to those that shall live in the bosom of the true Church; who shall have a Form of godliness, and shall make an extraordinary profession of Piety, ingrossing the Name of Sanctity to themselves and their party, as if they only were the holy Ones: yet will they deny the Power of it in their lives; being full of Self-love, Covetousness, Pride, &c. creeping into houses, and seducing silly women, as our Anabaptists and Quakers do. To these doth every piece and parcel of this Character of these last times, most properly belong, as will appear in the handling of them.
Quest. 2. The second question is this. Have not men in all ages been Covetous, Self-seekers, Proud, &c. what wonder then is it, if they be so in the last dayes?
Ans. 'Tis true, in all ages men ever have ben, and will be, Self-lovers, Covetous, Proud, &c. I, but in the last dayes these Sins will super-abound, they will then appear in a more eminent manner, they will be acted more visibly and violently then in any Age before. The Sinners of the last times will be the vilest Sinners: because they will sin against the greatest Light, and the greatest Love, &c.
The Observation.1. Note, That Self-love is one speciall Sin, and Sign, of the last times. In all Ages men will be full of Selfe, but never so much as in the last Age. This sinfull Self-love is set in the Front, as the Leader of the File, and the cause of all those 18. Enormities which follow: 'tis the Root from whence these Branches spring, and the very Fountain from whence those bitter Streames do issue. This is that pregnant, prolificall Mother of those Monsters which follow. First men shall be Lovers of themselves, and then they will be Covetous, Proud, Blasphemers of God, and disobedient to man. Instead of Christian love which takes care for the good of others, men will only consider,foreign sunt nimii sui amatores, qui …imis sibi placent, suisque commodis impensè student. Espencaeus. Sui amantes dicuntur sua quaerentes (i. e.) qui privatis student commodis posthabitâ salute & utilitate aliorum. Aestius. foreign. Aristot. and intend themselves; they will seek their own Profit, Pleasure, Ease; they will admire themselves, and all their own Opinions; they Deify themselves, and Vilify others. Thus all men [comparatively] seek their own, Phil. 2.20. contrary to that Apostolical precept, 1 Cor. 10.24. Let no man seek his own, but every man anothers Wealth. Most men enquire after nothing else, but Who will shew us any good? (i. e.) Goods and Riches. Psalm 4.6. referring all to themselves with the King of Babylon. Dan. 4.30, blessing and approving of others in t…at way. Psal. 49.18. This is made one speciall Mark of a wicked man. Psal. 36.2. he flatters himself in his owne Eyes (i. e.) he hath a good Opinion of himself, though he be never so nought; the Pharisees were so stuft with Self-love, that they thought themselves righteous, Luke 5.32. when they were most unrighteous. Thus Simon Magus was a great man in his own conceit, when indeed he was a Sorcerer, a very limb of the devill. Acts 8.9, 10. So Paul before his Conversion was alive. Rom. 7.9. he thought himself in a good Condition, being full of Presumption, and Self-confidence. So the Church of Laodicea had too good a conceit of her self; in her own conceit she was spiri…ually rich in Knowledge, Faith, Obedience; but Christ tells her she was indeed blind and naked, wretched and miserable, Rev. 3.17. and this is the Sin; not of one or two,V. M. White on Gen. 3.12. Observat. 3. but of every man by Nature, he is apt to think himself something, when indeed he's nothing, and so deceives himselfe. Gal. 6.3. as a good man in a desertion may think he hath no Grace, when indeed he hath it: so a natural man in his presumption may think he's full of Grace, when he hath none at all. Iames 1.22. So Prov, 13.7. some make themselves rich when they have nothing; of the two extreames, its far better and safer to under-value, than to over-value, our selves. So did Agur, Prov. 30.2. I am not a man. Paul in his own apprehension was the chief of Sinners, and least of Saints. This is not so dangerous, nor so common, for where one thinks too ill of himself, there's ten thousand thinks too well of themselves; like those Levites, that really thought themselves true Priests, till the Records were searched, and they not being found there, were discarded, and put from the Priesthood. Ezra 2.62. This is the Root of much sin, and misery.
Iste mali fons est, tam sum Miser, ut miser ipse
Cum sim, me miserum non tamen Esse sciam.
Quest. But some may demand, is all Self-love unlawfull? are not we commanded to love our Neighbour as our selves; and is not the Proverb, Quisque sibi proximus, The love of a mans self is (at best) a good pattern, but an ill boundary; to love another as one self, may be a good Level, but to make it ones mark too, and love another, but for ones self, 'tis to make a mans self not only the Epitomy of the World, …ut the whole Volume. Herb.Charity begins at home, and every man is next Neighbour to himself?
Answ. We must distinguish of Self
Love, it is three-fold,
1. Ordinate.
2. Religious.
3. Inordinate.
1, There is an Ordinate,Qui sibi malignus, cui bonus erit? Aug. Ordinata charitas incipit à se, non de…init in se. Aquinas. Homo post Deum debet seipcum prim… & maximè amare in rebus quae spectant ad aeternam salutem. Alsted. honest, and natural Self, springing from an instinct in nature, whereby a man loves himself, and seeks the preservation of his life; this is commanded. Eph. 5.28, 29. Men must love their own bodies, for no man [in his right wits] ever yet hated his own flesh, but nourisheth and cherisheth it. Thus a man may love himself as Gods creature, for God hath planted in all men the Love of themselves, which in subordination to God and the common good, is warrantable: so that Love of a mans …elf is one thing, and Self-love is another: in the one love guides the man to make him love whom he ought, and as he ought; in the other, the man swayeth his love to make it serviceable to himself, and to love as he pleaseth: so that the Scripture doth not simply condemn Self-love, which is planted so deeply in our natures by the God of Nature; but sinfull and inordinate Self-love.
2. There is a Pious and Religious Self-love, considered in relation to God and the common good; thus a man may love himself as an Instrument of Gods glory, and as a servant for the good of others: else our Saviour would never set our love to our selves before us, as a Pattern of our love to our Neighbours. Now upon these grounds, and in relation to these ends, we may not only love our selves, but seek our selves too. This love spreads, and dilates it self, for God and the good of others. The more noble and excellent things, the more communicative and diffusive they are of themselves;Bonum quó communius eò melius. the Sun is herein a more noble thing then a Torch, and a Fountaine then a ditch. Christ emptied himselfe of his Glory, not for his owne, but for our, benefit, Phil. 23.6. it will make us part with our own right for Peace. Genesis 13.8, 9. 1 Cor. 6.7. it will make us condescend to those of the lower sort. Rom. 12.16. not seeking our own profit, but the profit of many. 1 Cor. 10.33. yea, and though they be Free, yet Love will make them Servants to all,Sicut ex charita…e omne bonum, sic è Philautia omne malum; nam charitas est lat… & undique essunditur: Philautia ver… latitudinem ejus in a…ctum constringit, & in unum tantummodò contra…it. Soto. 1 Cor. 9.19. On the contrary, Self-love contracts the soul, and hath an eye still at Selfe in all its undertakings. 'Tis the very Hedg-hog of conversation; that rolls and lap… it self within its own soft down, and turnes out brisles to all the World besides: much like the fat Monk, who when the Abbies were going down, and he had gotten his pension for life, stroaked his belly, and cryed, Modò hîc sit bene, if all went well there, 'twas well enough. This is, with the …illy bird, to mind nothing but the building of our own nests, when the tree is cutting down; and to take more care of our private Cabin, then of the ship it self, when it is a sinking.
foreign sunt, qui plus de seipsis sentitiunt, quàm recta ratio ipsáque veritas admittit, q…ique omnia ad s…a referunt commoda. Baldwin.3. There is a carnall, corrupt, inordinate Self-love; when a man admires himself, his Wayes, his Works, his Opinions, Contemning and Vilifying others: When a man so loves himself, that he loves neither God nor man truly, and as he ought, but prefers himself and his own private interest, before Gods glory, and his brothers good. Now this vitious and inordinate Self-love, is the great and Master-sin of these last and worst times. 'Tis an evill disposition that is naturall to us all, and so moves us strongly, delightfully, constantly, as naturall things use to do, and this makes it so hard, even where there's Grace to subdue it, and keep it within its bounds. Hereditary diseases are hardly cured,Morbi haereditarii graviores habentur adscititiis. Ke…arm. Self-love is hereditary to us, we are apt to have high conceits of our selves from the very birth; till Grace humble and abase us, all our Crowes are Swans, our Ignorance Knowledge, our Folly Wisdome, our Darkness Light, and all our owne Wayes best, though never so bad. Even the Regenerate themselves are in part tainted with it, and have fallen by it. David to save himselfe, acts a weak part, and counterfets before Achish. Peter to save his life, denies his Saviour. Let us therefore set our selves with full purpose of heart against this Epidemical, Soul-destroying, Land-ruining sin. To this end take these few considerations.
1. Consider, this Inordinate, Vitious Self-love, is the Root of many great evils, Covetousnesse, Contention, Unthankfulnesse, &c. are all Virtually, Seminally, Originally, Fundamentally in this cursed Self-love. This is morbus, Morbi complicati difficillimè curantur. ut loq. Medici.complicatissimus, a disease that hath many other diseases included in it, and so is more hard to cure. Hence spring all those Errors and Heresies, which are so rife in these last dayes, men have too high a conceit of themselves, and their own opinions, they imagin they can see more then all the Churches of God in the World.Multi sap…enses esse potuissent, nisi se jam tales esse f…lso fuissent opinati. This makes many take Morality for Grace, when Morality is but Nature refined, Old Adam put into a better dress. A Moralized man is but a Tame Devill. Mr. Watsons Serm. on Phil. 2.12. p. 20. Vbi plura. There's more hope of a poor silly fool, then of such Self-conceited persons. Prov. 26.12. This made the Donatists think themselves spotless; and the Pelagians to cry up Nature, and cry down Grace. As a man that is in love, doth think the very blemishes in his love to be beautiful; so those that with Narcissus are in love with themselves, and doat on their own opinions, think their Heresy to be Verity; and their Vices Vertues. This will bring Vexation at last, it troubles us to be cheated by others in petty matters, but for a man to cheat himself wilfully, and that in a matter of the highest concernment, is the trouble of troubles to an awakened conscience.
Hoc ad crimina nostra addimus, ut cum in omnibus rei simus etiam bonos nos & sanctos esse credamus, ac sic in nobis cumulentur iniquitatis effensae, praesumptione justitiae. Salvian. de Gub. Dei. l. 2. Philautus qui se amat cum seipsum magis quàm veritatem honorandum putet, quid justum, bonum, pulchrum sit malè judicat. Plat. de Legibus. l. 5.2. 'Tis a Sin that blinds men so that they cannot see the Truth. Let a Minister never so clearely convince them, yet they will not be convinced; their deceitful hearts have a thousand evasions, no Jugler in the World hath so many tricks to deceive, as they have; many are blinded and deluded by Satan, he perswades men that they are in a good condition, and highly in Gods favour. Where he dwells, he labours to keep all in Peace, by himselfe, by false friends, and by false Prophets who are his agents. Thus deluded Ahab by false Prophets who bid him go up and prosper. when they might more truly have said, Go up and perish, but usually men deceive themselves wittingly, and willfully. 2 Pet. 3.5.
No wise man will trust a known Cheater, yet such fooles are men that they trust too much to their own deceitfull hearts, which is the Grand Impostor of the World. See Doctor Hall, and Mr. Daniel Dyke on that Text, and Mr. Daniel Rogers on the History of Naaman. Mr. Ant. Burgesse spirituall Refining; the 7. first Sermons. Bis miseri qui se non sentiunt esse miseros. Igno… antia a quae à Philantia & à cupiditate malâ proficiscitur, omni excusatione vacat. Fayus.Ier. 17.9, 10. the heart of man (i. e.) the whole Soule, the Understanding, Will, Affections, &c. is Gnacob, crooked, crafty, deceitfull, and desperately wicked. It tells men of gold, but gives them counters; it makes them dream they are Kings, when they are beggars; like a hungry man that dreams he eates, but when he awakes he is hungry. Isay 29.8. This makes men so indulgent to themselves, their sins and errors must not be toucht; these, Absolon-like, must be dealt gently withall, and which is the height of misery, it makes men insensible of their m…sery; they think themselves at the gates of heaven, when they are in the Subburbs of hell. This Self-indulgence spreads a vaile over the eyes, and blindes the judgement that it cannot see what is amiss in it self. Isai 44.20. a deceived heart hath turned him aside, that he cannot deliver his soul nor say, Is there not a lye in my right hand? A Self-conceited heart, is a self-deceiving-heart; it cannot endure any Self-Examination, Self-reflection, Self-judging; it cannot endure to put the question to it self concerning it self; he cannot, he dares not, say, Is there not a lye in my right hand? What have I done? Ier. 8.6. a gracious soul reflects upon himself, and cryes, Lord, is it I? Mat. 26.22. and 'tis I that have sinned and brought this judgement, saith David, 2 Sam. 24.10. but let a wicked mans sins be never so visible, yet he pleads innocency, and Not-guilty still Ier. 2 34, 35. The Priests and People in Malachies time were very corrupt, yet when the Lord by the Prophet tells them of it, see how impudently they cry three times together, Wherein have we done am…sse? Mal. 1.6. and 2.6. and 2.17. and 3.8.13. See to what a height of shamelesnesse Self-excusation of the heart of man may transport him, even then and in those things when and wherein he is most guilty! and though we think this prodigious in them, yet it is but an instance of the over-weening partiality that is in us all by nature towards our selves. This makes so many to pervert the Scriptures, and to apply the promises to themselves instead of threatenings,
3. This sinful Self overthrows Christian Society and Community, if one member be sick,Aegrotanté unâ, lamentantur omnes. Sicut te, non quantum te. Every man ought to have a greater care of his own soul, then of his brothers. V. Doctor Andrews, on Con. 5. cap. 7. ubi plura. Sibi placentes, multum tibi displicent. August. Confes. l. 10. c. 39. the rest of the members will sympathize with it; we are members one of another, Rom. 12.4. and should be sensible of the afflictions of Ioseph. Like Bees, when one is sick, the rest are sad. But Self-love hardens the heart, and makes it cruell to Father, Mother, Wife, Children, and Neighbours; whereas true love seeketh not her own, but the good of others. 1 Cor. 13.5. it makes us love our neighbours as our selves, now every man wisheth (or at least ought to wish) his own eternall good heartily and sincerely. 'Tis therefore an ungodly Proverb which is used by too many. Every one for himself, and God for us all. But where every one is for himself only, there the Devill is for all. We must therefore change the Proverb, every one for his own, and for his Brothers eternall good, and then God will be for us all. Psal. 133. ult. There God commands the blessing, where Brethren dwell in sacred amity and unity together.
4. Such are odious to God. The more lovely we are in our own eyes, the more loathsome in Gods; but the more we loath our selves, the more God loves us. Ier. 31.18▪ 20.
2. They are odious to men.Multi oderint, si te diligas nimis. Suldas. As a publick spirited good man (as much as in him lyeth) doth good to all, and so is beloved of all, insomuch that some would even venture their lives for him,Homines supra modum se amantes, à multitudine malè audiunt, quipp… qui foedo infamique cognomine, vov…cantur foreign A…istot. Eth. …9 c 4.8. Pe…e … pereas Salvian. Rom. 5.7. though for a rigid righteous man; scarce any will dye, yet for a good man who hath been usefull and serviceable in his generation, whose life and labours have benefitted many; for such a one (saith the Apostle) some would even dare to dye. So on the contrary, a private spirited man, that is all for himself, and for his own interests, is slighted and abhorred of all.
3. This inordinate Self-love is in effect Self-hatred. We never loose our selves more, then when we seek our selves most. He that loves any thing better then Christ, shall loose it. Luke 9.14.17. Iohn 12.25. Henry the Third, King of France, forsaking God and turning to Idols, he became a Catholick, and l…st all: for thinking to get the Monks on his side, by affecting their devotion; a Monk killed him, and he became contemptible to his People, Paris and all his great Towns revolting from him. That we may not ruine our s…ves, let us deny our selves, and all that's dear to us for Christ; this is the onelyonly way to save all. As we must deny our Regenerate Selfe, viz. all our Grace, Services, and Sufferings, in point of Justification: so we must deny our Corrupt self in point of Mortification. We must deny our own carnall Reason,Qui diligit se stultum non proficiet ad sapientiam, nec fiet quisquam qualis esse cupit, nisi se oderit qualis est. August▪ Est genus quoddam pietatis in hac re crudelem esse. Hieron. and submit our selves to Gods counsell: in all our Wayes we must acknowledge him. Prov. 2.5. 2 Cor. 10.5. being ready to deny our selves in any thing, and to do what ever he commands us. Act. 9.6. We must be content to be ordered by Christ, as well as to be saved by him. Christs Mind now must be our Mind, and his Will our Will; now we desire to be men according to Christs heart: now we are Friends to all his Friends, and Enemies to his Enemies, for ever. Now we hate our selves for hating him, and take a godly revenge on our selves for our former rebellions.
[If any would see more of Self-deniall, which is directly contrary to that cursed Sin of Self-seeking; let him peruse D. Preston, His Treatise on Self-deniall. D. Reynolds Serm. on Matth. 16.24. Pinks three Serm. on Self-deniall Mr. Ier. Burroughs, His Treatise of Self-deniall. Mr. Ambrose his Media, Edit ult. Fenner on Luke 9.23. Fol. p. 151. D. Taylor in Folio, in fine p. 1. Mocket on Mat. 13.45.
6. Consider, that 'tis a great blemish to Religion, when the Professors of it are Self-seeking men; the Lord layes this as a blot on Ezekiels hearers, Ezek. 33.31. they gave him the hearing, but their hearts were set upon Covetousnesse. That But spoyled all; so we may say of many, They are eminent Professors, but they are Self-seekers, they are Knowing men, but Hard, Worldly, and love their own private interests too much. Away with these Buts, they are great blemishes, and cause Religion to stink in the no…trills of the men of the World.Iribera me Domine à malo homine meipso, à me, me salva. Bern. Labour therefore for Self-deniall, whereby we may advance Gods glory, and our Brethrens good, before our own private ends, and interests; and let that good mans Prayer be thy daily Prayer. Deliver me O Lord from that Evill Man my Self.
[Against Self-seeking, see two excellent Semons. Viz. Mr. Ienkyn on Phil. 2.22. Preached Aprill 9. 1645. and Mr. Calamy on the same Text, at Pauls, 1654. Mr. Daniel Rogers, Naamans History. p. 98. &c. Mr. Iacombs Publick Spirit, A Sermon on Acts 13.36.