A Treatise of Self-Denial, Chapter 3 – Chapter 4
CHAP. III. The Demonſtration.
HAving ſhewn what Self-denial is in the general, and what it is in reſpect of Inherent grace, Common gifts, Good works, Worldly enjoyments, Worldly ſuffrings, and our Relations in particular; I come now to demonſtrate the neceſsity of it, and for this I ſhall need doe no more, but ſhew the impoſsibility of coming after Chriſt without it.
Arg. If it bee impoſſible for any one without Self-denial to come after Chriſt, then whoſoever will come after Chriſt, muſt of neceſſity deny himſelf.
But it is impoſſible for any one without Self-denial to come after Chriſt.
Therefore whoſoever will come after Chriſt, muſt of neceſſity deny himſelf.
To come after Chriſt (as I have expreſt it in the Doctrine) is to come after him in the way of holineſs unto eternal happineſs. Now, that it is impoſſible for any one without Self-denial to come after Chriſt in the way of holineſs unto eternal happineſs, will manifeſtly appear in the proof of theſe two particulars following.
1 That it is impoſſible for any one to come after Chriſt unto eternal happineſs, without coming after him in the way of holineſs.
2 That it is impoſſible for any one to come after Chriſt in the way of holineſs, without denying himſelf.
For the firſt of theſe, That it is impoſſible for any one to come after Chriſt unto eternal happines, without coming after him in the way of holineſs, I prove it by theſe three Arguments,
Arg. 1. If it be impoſſible for any one without coming after Chriſt in the way of holineſs to enter into the kingdom of God, then it is impoſsible for any one without coming after Chriſt in the way of holineſs, to come after him to eternal happineſs.
But it is impoſsible for any one without coming after Chriſt in the way of holineſs, to enter into the kingdome of God.
Therefore, it is impoſsible for any one without coming after Chriſt in the way of holineſs, to come after him to eternal happineſs.
By the Kingdome of God here, is meant the Kingdome of glory, Mar. 10.37. compared with Mat. 20.21. into which Chriſt himſelf is entred, 1 Tim. 3.16. and unto which he brings all thoſe whom he brings to eternal happineſs, Heb. 2.10. and out of which it is certaine there is no happineſs, as is evident, Mar. 9.47. where to enter into the Kingdome of God is all one with entring into life, verſ. 45. and that which is oppoſed unto it is, To be caſt into Hell, where their worme dyeth not, and the fire is not quenched, verſ. 48.
The Propoſition then is undeniable, the Aſſumption is proved by theſe Scriptures, Verily I ſay unto you, whoſoever ſhall not receive the Kingdome of God as a little childe, Mark 10.15he ſhall not enter therein. No man having put his hand to the Plough, and looking back is fit for the Kingdome of God, Luke 9.62. Verily, verily I ſay unto thee, except a man be borne againe, he cannot ſee the Kingdome of God, John 3.3. Except a man bee borne of water and the Spirit, he cannot enter into the Kingdome of God, verſ. 5. Know yee not, that the unrighteous ſhall not inherit the Kingdome of God? Bee not deceived, neither Fornicators, nor Idolaters, nor Adulterers, nor effeminate, nor abuſers of themſelves with man kind, nor Theeves, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners, ſhall inherit the Kingdome of God, 1 Cor. 6.9, 10. Now the works of the fleſh are manifeſt, which are theſe, Adultery, Fornication, Vncleaneneſs, Laſciviouſneſs, Idolatry, Witch-craft, Hatred, Variance, Emulations, Wrath, Strife, Seditions, Hereſies, Envyings, Murders, Drunkenneſs, Revellings, and ſuch like; of the which I tell you before, as I have alſo told you in time paſt, that they which doe ſuch things ſhall not enherit the Kingdome of God, Galath. 5.19, 20, 21. For this you know, that no Whoremonger, nor uncleane perſon, nor covetous man who is an Idolater, hath any inheritance in the Kingdome of Chriſt, and of God, Epheſ. 5.5. Bleſſed are they that doe his Commandements, that they may have right to the Tree of Life, and may enter in thorow the gates into the City, for without are Doggs, and Sorcerers, and Whoremongers, and Murderers, and Idolaters, and whoſoever loveth and maketh a lye, Revel. 22.14, 15. See Mat. 5.19, 20. and chap. 7.21. and the Parable of the ten Virgins, chap. 25.
Arg. 2. If it bee impoſsible for any one without coming after Chriſt in the way of holineſs to ſee God, then it is impoſsible for any one without coming after Chriſt in the way of holineſs, to come after him to eternal happineſs.
But it is impoſsible for any one without coming after Chriſt in the way of holineſs to ſee God.
Therefore it is impoſsible for any one without coming after Chriſt in the way of holineſs, to come after him to eternal happineſs.
The happineſs of the Kingdome of Glory conſiſts in ſeeing of God, 1 Cor. 13.12. 1 John 3.2. therefore Chriſt pronounceth of the pure in heart, that they are bleſſed, for this reaſon, becauſe they ſhall ſee God, Matth. 5.8. therefore the impure, that is, ſuch as live and dye without holineſs, muſt needs bee curſed, for they ſhall never ſee God, Heb. 12.14. Follow pence with all men, and holineſſe, without which no man ſhall ſee the Lord.
Arg. 3. If it be impoſsible for any one without coming after Chriſt in the way of holineſs, to eſcape eternal Damnation in Hell fire, then it is impoſsible for any one without coming after Chriſt in the way of holineſs, to come after him to eternal happineſs.
But it is impoſsible for any one, without coming after Chriſt in the way of holineſs, to eſcape eternal Damnation in Hellfire.
Therefore it is impoſsible for any one, without coming after Chriſt in the way of holineſs, to come after him to eternal happineſs.
The Propoſition none will deny that underſtands, and beleeves what eternal Damnation in Hell-fire is; the Second part is proved by theſe teſtimonies of Scripture, The Son of man ſhall ſend forth his Angels, and they ſhall gather out of his Kingdome all things that offend, and them which doe iniquity; and ſhall caſt them into a furnace of fire, there ſhall be wayling and gnaſhing of teeth, Matth. 13.41, 42. Yee Serpents, yee generation of Vipers, how can yee eſcape the Damnation of Hell? Chap. 23.33. Then ſhall hee alſo ſay unto them on the left hand, Depart from mee yee curſed into everlaſting fire, prepared for the Devil and his Angels, chap. 25.41. —Whoſe fan is in his hand, and hee will thorowly purge his floore, and will gather the Wheat into his Garner, but the Chaffe hee will burne with fire unquenchable, Luke 3.17. The hour is coming, in the which all that are in the graves ſhall hear his voyce, and ſhall come forth, they that have done good unto the reſurrection of life, and they that have done evil unto the reſurrection of damnation, John 5.28, 29. Seeing it is a righteous thing with God to recompence tribulation to them that trouble you — When the Lord Jeſus ſhall bee revealed from Heaven, with his mighty Angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Goſpel of our Lord Jeſus Chriſt, who ſhall bee puniſhed with everlaſting deſtruction from the preſence of the Lord, and from the glory of his power, 2 Theſſ. 1.6, 7, 8, 9. Even as Sodome and Gomorrah, and the Cities about them, in like manner giving themſelves over to fornication, and going after ſtrange fleſh, are ſet forth for an example, ſuffering the vengeance of eternal fire, Epiſt. of Jude, verſ. 7. But the fearful, and unbeleeving, and the abominable, and Murderers, and Whoremongers, and Sorcerers, and Idolaters, and Lyars, ſhall have their part in the Lake which burneth with fire and brimſtone, which is the Second Death, Revel. 21.8.
Thus I have proved the firſt Particular, That it is impoſſible for any one to come after Chriſt to eternal happineſſe, without coming after him in the way of holineſſe.
The Second, That it is impoſsible for any one to come after Chriſt in the way of holineſſe, without denying himſelf, I prove thus.
Arg. If it bee impoſſible for any one to come after Chriſt in the way of holineſs, without denying one, that will never conſent that hee ſhould walk in the way of holineſſe: but (if hee be not denied) will certainly lead him into the way of ſin; then it is impoſſible for any one to come after Chriſt in the way of holineſſe without denying himſelf.
But it is impoſſible for any one to come after Chriſt in the way of holineſſe, without denying one, that will never conſent that he ſhould walk in the way of holineſſe, but (if he be not denied) will certainly lead him into the way of ſin.
Therefore it is impoſſible for any one to come after Chriſt in the way of holineſs without denying himſelf.
The reaſon of the Conſequence is, becauſe,
1 Self will never conſent that any one ſhould walk in the way of holineſs. One that is at enmity againſt God, and neither is, nor can bee ſubject to the Law of God, will never conſent that any one ſhould walk in the way of holineſs; but ſuch is Self, Rom. 8.7. The carnal mind is enmity againſt God; for it is not ſubject to the Law of God, neither indeed can be,
Againe, one that luſteth againſt the Spirit, and is contrary to the Spirit, will never conſent that any one ſhould walk in the way of holineſſe; But this is true of Self, Gal. 5.17. The fleſh luſteth againſt the ſpirit, and the ſpirit againſt the fleſh; and theſe are contrary the one to the other. Therefore Self will never conſent that any one ſhould walk in the way of holineſs. But,
2 (If he be denied) will certainly lead him into the way of ſin. For,
1 He is wholly deprived of vertue, whereby he ſhould be inclined to doe well. For I know that in me (that is, in my fleſh) dwelleth no good thing, Rom. 7.18.
2 He is wholly depraved by the oppoſite habit of Vice which ſucceeds, for, Contrariorum immediatorum neceſſe eſt alterum ineſſe ſubjecto capaci, alterum non ineſſe; that being abſent, this muſt needs bee preſent, and fill up its roome, being immediately contrary to it. Hence, in the Scripture, an homogeneal corruption is attributed, not only in the general to the whole man, but alſo to every part of it in particular,hCum igitur peccatum duo dicat, averſionem ab in commutabili bono, & converſionem ad bonum commutabile, & ex ordine Divina providentiae a ſcientia ceciderit in ignorantiam, a bonitate in malitiam, a potentia in infirmitatem; ab unitate potentiarum in concupiſcentiam; ſequitur nec defective ſolum, ſed etiam effective hominem ignorare quid ſit bonum ſuum & quae ſint media perveniendi ad illud; id eſt, non ſolum poteſt dici, quod non ſcint, ſed etiam quod falſe preſumit eſſe quod non eſt. Ferrius Scholaſt. Orthod. ſpecime, c. 19. Sect. 3. as to the underſtanding, Gen. 6.5. Rom. 8.5. to the Conſcience, Tit. 1.15.iAt voluntas non poteſt non velle quod inde cavit intellectus. Cum ergo falſum tantum intelligat, &c. ſequitur ut voluntas velit tanquam bonam, quod verè bonum non eſſe nec poſſe, non veſſe, ib. Sect. 5. Nam etſi electiva facultas in homine maneat quam diu mane… homo, quam nihil eripire poteſt, certum est tamen, ingenitam pravitatem vetare ne foreign bene utatum homo & id eligat quod vere bonum fit ſecundum Deum. Rivet. com. in Exod. c. 2. 752. c. 1. to the Will, Gen. 8.21. to the affections, Rom. 1.24. and to all the members of the body, Rom. 6.19.
3 Being thus deprived and depraved, as he doth nothing that is good, Romans 3. There is none that doth good, no not one, verſ. 12. ſo whatſoever hee doth is evil, as it followes, Their throat is an open ſepulcher, with their tongues have they uſed deceit, the poyſon of Aſpes is under their lips; whoſe mouth is full of curſing and bitterneſs, their feet are ſwift to ſhed bloud; deſtruction and miſery are in their wayes, and the way of peace they have not known, verſ. 13, 14, 15, 16, 17. And it muſt needs be ſo, for Operatio ſequitur eſſe, as is the Habit, ſo is the Action that proceeds from it; but there being no other Habit in Self, but ſuch as inclines him to ſin (being wholly deprived of that power whereby hee ſhould will well, as I have ſhewn above) it followes that hee doth nothing but ſin, and therefore (if hee be not denied) will certainly carry one into the way of ſin.
Now, that it is impoſsible to come after Chriſt in the way of holineſs, without denying ſuch an one, &c. cannot be doubted, for not to deny ſuch an one, is, to come after him in the way of ſin; and, to come after him in the way of ſin, is not to come after Chriſt in the way of holineſs; and, to come after Chriſt in the way of holineſs, and not to come after Chriſt in the way of holineſs, are contradicents, and that both ſhould be true, is impoſſible, for Poſito uno ex contradicentibus, removetur alterum, & contra; the affirmation of the one, is the denial of the other, therefore to come after Chriſt in the way of holineſs without denying ones Self is impoſſible, therefore to come after Chriſt to eternal happineſs, therefore to come after Chriſt at all; therefore, whoſoever will come after Chriſt muſt of neceſſity deny himſelf, Quod erat demonſtrandum; Self and Chriſt are irreconcileable adverſaries not only oppoſita, but contraria, they are adverſa, two overthwart neighbours that will never agree, but are directly oppoſed one to the other continually. They lead their followers into contrary wayes, and therefore it is impoſſible for any one to come after both; No man can ſerve two Maſters, for either he will hate the one and love the other, or elſe he will hold to the one and deſpiſe the other, yee cannot ſerve God and Mammon, Matth, 6.24. And this ſhews that Self-denial is neceſſary, not only Neceſsitate precepti, as it is a duty, but alſo Neceſsitate medii, as it is a means, it being the only Removens prohibens that which removes the impediment, that which takes out of the way, that that lets and hinders our coming after Chriſt, without which it is certaine wee can never come after him. Thus of the Demonſtration, the Application follows.
CHAP. IV. The Application,
THe Doctrine being explained, and demonſtrated, comes now to bee applied, and firſt by way,