A Treatise of Self-Denial, Chapter 4 · Section 2 · Subsection 1 – Subsection 2
SVBSECT. I. Motives to Self-denial from the excellency of it.
The firſt Excellency of Self-denial.
1 IT is a Chriſtians ſtrength and ſufficiency; there is no greater evidence and demonſtration of ſtrength than ability to deny ones ſelfe. A Self-denying man is the ſtrongeſt man in the world, Fortior eſt qui ſe, quam qui fortiſsima vincit Moenia-which is the ſame with that of Salomon, aforeign Graec. foreign. Plut. de irâ cohib.Hee that is ſlow to anger is better (becauſe ſtronger) than the mighty, and hee that ruleth his ſpirit, than hee that taketh a City, Prov. 16.32. Strength is eſpecially ſeen in three things, in bearing great Burdens, in enduring great Labours, and in overcoming great Enemies. A Chriſtian while he denies himſelf can doe all theſe.
1 Hee can bear great Burdens; the more weight is laid upon him (as it isbforeign. Sympoſ. l. 8. ſaid of the Date-tree) the more hee riſeth up under it; hee can take up his Croſſe, and carry it with eaſe; hee can undergoe the greateſt ſufferings without repining, without murmuring; under the heavieſt affliction hee can ſay with Paul, Our light affliction — 2 Cor. 4.17. The reaſon why affliction is ſo burdenſome is, becauſe wee are not enough humbled, there is ſome proud fleſh that cannot endure to be touched, let that be mortified, and affliction will not offend. Compreſſisti a timore tuo ſuperbiam meam, & manſuefeciſti jugo tuo cervicem meam, & nunc porto illud & leve eſt mihi, ſaithcConfeſ. l. 10. c. 36. Auſtin, Thou haſt taken downe my pride (O Lord) and tamed mee to thy yoke, and now I carry it, and it is very light.
2 He can endure great Labours; hee can walk and not faint, run, and not bee weary, Iſa. 40.31. He is not weary in well-doing, Gal. 6.9. hee never ſaith of any duty wherein he is exerciſed, as they, Mal. 1.14. Behold, what a wearineſſe is it! Gods Commandements are not grievous to him, 1 Joh. 5.3. Hee is not ſloathful in buſineſs, but fervent in ſpirit, ſerving the Lord, Rom. 12.11. hee labours in the Word and Doctrine, if hee be a Miniſter, 1 Tim. 5.17. and in Prayer, Col. 4.12. gives himſelf continually to both, Acts 6.4. hee continues inſtant in prayer, though but a private Chriſtian, Rom. 12.12. Prayes without ceaſing, 1 Theſ. 5.17. three times a day with Daniel, Dan. 6.10. Seven times a day with David, Pſalm 119.164. he can wraſtle in prayer with Jacob, Gen. 32.24. pray in prayer with Elias, Jam. 5.17. offer up prayers and ſupplications with ſtrong crying and tears, as our Saviour, Hebrews 5.7. Hee can meditate in the Word day and night, Pſal. 1.2. Digge for knowledge as for hid treaſures, Prov. 2.4. and Plough up his fallow ground, Jer. 4.3. in a word, hee can doe all things, Phil. 4.13. his body ſometimes tires, but his minde holds out to the laſt, Mar. 14.36, 37.
3 Hee can overcome great Enemies; he goes on conquering, and to conquer; nothing is able to ſtand before him.
1 He can overcome the World, 1 Joh. 5.4. both the men, dThe Saints reſiſted their enemies to death, by reſiſting their own corruptions firſt. Sibbs Souls Conflict.1 Joh. 4.4. and the things of the world, 1 John 2.15. not only the good things of the world, as pleaſures, profits, and honours, ibid. v. 16. Act. 8.20. Phil. 3.8. but the evil things, as tribulation, diſtreſſe, perſecution, famine, nakedneſſe, peril, and the ſword, Rom. 8.35. In all theſe things (ſaith Paul) wee are more than Conquerours foreign wee doe overcome, verſ. 37.
2 He can overcome the Devil, 1 Joh. 2.13, 14. who flees from him, Jam. 4.7. falls down like lightning before him, Luke 10.18. and is bruiſed under his feet, Rom. 16.20.
3 He can overcome the Fleſh, Gal. 5.24. that is, Self, the greateſt enemy of all, andeGentes facilius eſt Barbaras impatienteſ que alieni arbitrij regere, quam animum ſuum continere & tradere ſibi. Sen. de Benef. l. 3. nulla major eſt Victoria, quam vitia domuiſſe; innumerabiles ſunt qui urbes qui populos habuere in poteſtate, pauciſſimi qui ſe. Queſt. Nat. l. 3. hardeſt to be overcome. For,
1 All other enemies are without, but this is within him, Mat. 12.29.
2 All other enemies act againſt him in the ſtrength of this; without this enemy joyning with them, fAll the hurt Satan and the World doe us, is by correſpondency with our ſelves. Sibbs ſouls Conſlict.they can doe nothing.
3 This is an enemy in the appearance of a Friend; Naturally he affects him as his beſt friend, yet hee can fight againſt him as his worſt enemy, and in fighting overcome him, and keep him under. O what a diſcovery of ſtrength is this! If we ſpeak of ſtrength, Lo! here is ſtrength indeed, there is no ſtrength like to this. Natural ſtrength is little worth, Pſalm 90.10. and ſtrength to ſin is no ſtrength at all, it is but foreign, ſtrength falſly ſo called, Poſſe malum non eſt poſſe, Evil is from a deficiency. Self is called the ſtrong man, but all his ſtrength is from a Diſeaſe; As a man in a violent Feaver, hee is ſtronger than at other times, but it is becauſe Nature is weaker. A ſelfiſh man is ſtrong to doe wickedly, but to doe good he hath no ability at all; hee ſinks under every burden, tires, in every duty, is not able to withſtand any Temptation, but is taken Captive by the Devil at his will and pleaſure, 2 Tim. 2.26. Here then is the excellency of Self-denial, that it inables a man to doe that which no Natural man in the world can doe; you complaine of weakneſſe, how unable you are to bear Afflictions, to hold out in performances, and to reſiſt temptations; doe but learne to deny your ſelves, and you will have no longer cauſe to complaine of weakneſſe; get but a Self-denying frame of ſpirit, and ſtrength will not bee wanting, you ſhall bee able to doe all, to ſuffer all, to overcome all; nothing will be impoſſible to you. And there is this further in it, that the more you doe deny your ſelves, the more you ſhall increaſe in ſtrength; as the Old man grows weaker and weaker, (as by continued Acts of Self-denial it doth) ſo the New man growes ſtronger and ſtronger, and therefore it may bee truly ſaid of all Self-denying perſons, (and it is only true of them) They goe from ſtrength to ſtrength, till they all appear before God in Heaven, Pſa. 84.7.
The ſecond Excellency of Self-denial.
2 It is a Chriſtians beauty and perfection; Beauty is that which makes one amiable and deſirable, that which draws thegforeign Quod nunc bonum ſignificat, per initia pulchrum deſignabat, quod dignum multa eſſet Spectatione. foreign. Scal. de ſubt. ad Cardanum, Fxerc. 300. S. 3. eyes and hearts of the beholders after it; now there is nothing doth this ſo much as Self-denial. Self-denial makes one lovely in the ſight of men, of Saints, and of God himſelf.
1 In the ſight of men; a Self-denying man is (as thehSuctoraus. Hiſtorian ſaith of Titus the Roman Emperour) Delicia humani generis, the delights of Man-kinde, the very darling of the World. Even Natural men have a perceiving of the lovelineſſe of Self-denial, ſo that although they cannot affect a man for his Religion, which they doe not underſtand, yet ſo ſarre as they diſcover any thing of Self-denial in him, as in matters of Juſtice, in which they have ſome skill, they are wonderfully taken with him.
It is ſaid of thoſe Converts in the ſecond of the Acts, that they continuing daily with one accord in the Temple, and breaking of Bread from houſe to houſe, did eate their meat with gladneſſe, andiSimplicito de coeur. Fren. ſingleneſſe of heart, praiſing God, and having favour with all the people, Act. 2.46. they were ſuch as did walk uprightly, or (as it is elſewhere, 2 Cor. 1.12.) in ſimplicity and godly ſincerity, not with fleſhly wiſdome, pretending one thing, and acting another for the carrying on of their owne ends; but their practices did exactly accord with thoſe Principles of godlineſſe which they did profeſſe, and this brought them into favour with all the people, and many joyned themſelves to them daily, verſ. 47.
2 In the ſight of Saints. There are none that the hearts of Saints doe more run out upon, than thoſe that are moſt eminent in Self-denial: My heart is toward the Governours of Iſrael, that offered themſelves willing among the people, ſaith Deborah, Judg. 5.9. That is, I doe exceedinglykDeodati in loc. love them, becauſe notwithſtanding their peaceable Offices and Dignities, they have been willing to partake in the labours and dangers of the Warre, againſt the enemies of God and his people; ſomeſtayed at home, minding their owne buſineſſe (verſ. 16, 17) and neglecting, the care of the Publike, but theſe laid aſide all reſpect to their private concernments; and whereas others (it may be) were preſt to the ſervice, theſe were Voluntaries, and came of their owne accord, and for this it was that Deborah was ſo much affected towards them; Oh! (ſaith ſhe) my heart is towards them, I ſee an amiableneſſe, a deſireableneſſe in them.
3 In the ſight of God; this makes one amiable and deſirable, not only in the eyes of men, and of Saints, but of the great and glorious God himſelfe, the deſire of his ſoul is to the beauty of Self-denial. By this very Argument the Spouſe is exhorted to deny her ſelf, Pſalm 45.10, 11. Hearken (O daughter) and conſider, and incline thine eare, forget alſo thine owne peole, and thy fathers houſe; here is Self-denial. Now, mark what follows, ſo ſhall the King greatly deſire (or covet) thy beauty; to note, that her Self-denial is her greateſt beauty, and that which renders her moſt pleaſing and acceptable to her Husband. Oh! what a Beauty is here, that pleaſeth every eye that looks upon it, and how tranſcendently excellent, that even raviſheth the eye of him that is Beauty it ſelf!
Three things (aslAd pulchritudinem tria requiruntur, Primo quidem integritas ſive perfectio. Quae enim diminuta ſunt, hoc ipſo turpia ſunt, & debitae proportio, ſive conſonantia, & iterum claritas. Ʋnde quae haebent colorem nitidum, pulchra eſſe dicuntur. par. 1. q. 39.8. c. Aquinas obſerveth) are required to a perfect Beauty, Integritas, proportio debita, & claritas.
Firſt, Integrity, that there bee all the parts, and nothing lacking to make up the whole.
Secondly, Proportion, that there be a ſuitableneſſe in the ſeveral parts one to another.
Thirdly, Cleerneſſe, that they bee all well-favoured; now ſee all theſe in Self-denial.
1 Integrity; Self-denial lets every grace have its perfect work (for it is only Self that hinders) and ſo a Chriſtian comes to be perfect, intire, and lacking in nothing, which is the Argument of the Apoſtle, whereby hee exhorts to patience, Let patience have its perfect work, that yee may be perfect and intire, wanting nothing, Jam. 1.4. Self-denial carries a man forth after them, perfection of every Grace in all the degrees and acts of it. A Self-denying man will be adding faith to faith, till hee come to have all faith; and love to love, till hee come to have all love; and patience to patience, till hee come to have all patience, Col. 1.11. and as hee will bee adding one degree and act to another of the ſame grace, ſo of every other grace to that grace. Hee will give all diligence to adde to his faith vertue, and to vertue knowledge, and to knowledge temperance, and to temperance patience, and to patience godlineſſe, and to godlineſſe brotherly kindneſſe, and to brotherly kindneſſe charity, 2 Pet 1. 5, 6, 7. till hee come to the fulneſſe of the ſtature of a perfect man in Chriſt Jeſus, Epheſ. 4.13. hee aymes at perfection in all parts and points of Chriſtianity, hee hath reſpect unto all the Commandements of God, with David, Pſal. 119.6. not only the tythe of Mint and Cummin with the Phariſees, but the foreign, the weightier matters of the Law, which they neglected, Matth. 23.23. Hee makes conſcience to doe all that God commands, and to doe all that God commands, and to leave all that God forbids; bee endeavours to have a good conſcience in all things, Heb. 13.12. both towards God, Acts 23.1. and towards men, Acts 24.16. hee labours to be holy, as he that hath called him is holy, in all manner of converſation, foreign, in every creek and turning of his converſation, 1 Pet. 1.15. this is that that makes his converſation truly lovely, and wonderfully wel-pleaſing in the ſight of God.
Therefore the Apoſtle praies on the behalf of the Colſſians, That they might walk worthy of the Lord unto all pleaſing, being fruitful in every good worke, Col. 1.10. without this there is no beauty; as in the Natural body, when ſome principal part, as an Eye, or an Arme, or Legge is wanting, therefore no beauty in one that doth not deny himſelf; for though hee doe never ſo many things, yet ſtill there is ſomething lacking, as in the young man, Luk. 19.21. being weighed hee is found wanting, Daniel 5.27.
Chriſt doth not finde his Workes perfect before God, Revelations 3.2. therefore hee is not well-pleaſed with him; therefore though hee love him, as he did that young man, it is but with a common love, not that love that he bears to a Saint, in whom is the beauty of Self-denial, who followes him fully, as Caleb, Numbers 14.24. and fulfills all his wills, as David did, Acts thirteen, twenty two. Beſides this, there is
2 Proportion, which ismComlineſs ariſeth out of the fit proportion of diverſe members to make up one body, where every member hath a beauty in its ſelf, and is likewiſe well ſuited to other parts. A fair face, end a crocked body; comely upper parts, and the lower parts ancomely ſuit not well, becauſe comlineſſe ſtands in oneneſſe, in a fit agreement of many paris to one; when there is the head of a Man, and the body of a Beaſt, it is a monſter in Nature. And is it ont as monstrous to have an underſtanding head, and a fierce untamed heart? Sibbs Souls Conflict. 139, 140. another thing wherein beauty doth conſiſt, and is alſo in Self-denial; where there is Self-denial, there is not only Integrity, but Symetry and proportion; a comely proportion,
1 Of graces unto graces: A Self-denying man is one that hath grace for grace, foreign, that is, grace anſwerable unto grace, and not only in Chriſt(as John 1.16.) but in himſelf alſo. Hee hath knowledge anſwerable unto zeal, and zeal anſwerable unto knowledge; love anſwerable unto faith, and faith anſwerable unto love; godly ſorrow anſwerable unto godly joy, and godly joy anſwerable unto godly ſorrow; for while grace is not hindred (as while Self is denyed it is not) it puts forth it ſelf in all the powers and faculties of the ſoul alike. As in the body, when there is no obſtruction, the nouriſhment is equally diſtributed to all the members, and the growth of one is anſwerable to the growth of another. It is true indeed, that ſome, that are eminent in the exerciſe of ſome particular Graces, are as defective in others; but the reaſon is from the oppoſition of the corruptions contrary to thoſe Graces, not ſo much weakned as others are. If corruptions were alike mortified, Graces would be alike exerciſed.
2 Of Actions unto Graces, If theſe things be in you, and abound, ſaith the Apoſtle (having ſpoken of adding ſeveral Graces one to another in the precedent Verſes) they make you that you ſhall neither be barren nor unfruitful, 2 Pet. 1.8. Self-denial will not ſuffer any grace to lye dead in the ſoul. A Self-denying man lives up to the height of his Graces.
Obj. This no doubt hath an exceeding great beauty in it, but God only ſees it; what proportion is in mens Actions unto their Graces, we cannot diſcern?
Anſ. True, but there is another that you may diſcern; namely, the proportion,
3 Of Actions unto profeſſed Principles. A Self-denying man lives up to his Principles; hee profeſſeth that Sin is the greateſt Evil in the World, and hee lives anſwerable to this profeſſion, by abſtaining from all appearance of evil, 1 Theſſ. 5.22. manifeſting his hatred even of the garment ſpotted with the fleſh, Epi. Jude, v. 23. Again, he proſeſſeth that the glory of God is to be preferred before all perſons and things in the World, and hee lives anſwerable to this Principle, by for ſakeing father and mother, brother and fiſter, Matth. 10.37. houſes and lands, and all that hee hath, Luke 14.33. when they come in competition with it; he ſo lives, as if there nonSee Burroughs Moſ. Choice. 315. talking of any of the Principles of godlineſſe, yet they might be found in his life and converſation.
4 Of Actions unto Actions; many men in their preaching, and praying, and conference, ſeeme to bee like Angels, but take them out of theſe duties, and they are but as other men, nay farre worſe; doe but obſerve them in their dealings with men, and they will be found to bee ſtark naught, and to have nothing of the power of godlineſſe in them, there is no ſuitableneſſe in their ordinary and common actons, to their actions in matters of Gods Worſhip. Theſe are theoIt is a ſhameful thing, for men that make profeſſion of Religion, not to bee raiſed above Moralities; now when the men of the World that have skill in this, ſhall ſee that godlineſſe teaches men to be juſt, and that theirs is a more acurate Juſtice then that which is in the World, this convinces men; but when they ſhall ſee men talking ſo much of godlineſs and Church-Diſcipline, and yet when they come to deal with them, they are ſo cunning, and will fetch over men as well as any, and men know not where to finde them; theſe are burdenſome members to a Church that wrong Religion. Burroughs Moſ. choice, 317. blots and the reproaches of Chriſtian Religion, which teacheth men to make conſcience not only of the duties of the Firſt Table, but of the Second alſo, which a Self-denying man doth, and is therefore the only cred it and glory of it. A Self-denying man denies all ungodlineſſe and worldly luſts, and lives not only godly, but righteouſly and ſoberly in this preſent world, Tit. 2.12. he acts in all things by the ſame rule in all places, in all companies; he is as conſcientious and acurate in his dealings with men, as in his dealings with God; his life is ſpun out aequali ſtamine, with an even thred; there is no incoherence, no inconſiſtency in any of his Actions, he is not zealous in ſome duties, and luke-warme in others, but alike zealouſly affected in all. Let men take him when they will, and where they will, he is ſtill the ſame man, they ſhall find no in-and out dealing by him. This is his beauty, this makes him deſervedly amiable in the eye of the world. There is one thing more required to beauty, which is alſo to be ſeen in Self-denial, and that is
3 Cleerneſſe; Self-denial (as it is ſaid of Wiſdome, Eccleſ. 8.1.) makes the face to ſhine, it wipes off all that ſoyls and diſ-colours the brightneſſe of it. A Self-denying man is fair as the Moon, and clear as the Sun, Cant. 6.10. hee is filius lucis, a Childe of Light, walking in light; his light ſhines before men, ſo that they may ſee his good works, Matth. 5.16. he holds forth the vertues of him that hath called him out of darkneſſe into marvellous light. Grace moves it ſelf aright, and gives its pPulcher a foreign. equidens velim a foreign deducere, cum pulchritudo magnam partem coloris ſit, a foreign. Hinc Cicere 4. Tuſc. Corporis quaedam opta figura membrorum, cum coloris quaedam ſuavitate, dicitur pulchritude. Etiam pulcher cui foreign. Beckman, de Origin. Lat. Ling.colour in him. He is purer than Snow, whiter than Milk, more ruddy than Rubies, his poliſhing is of Saphire; his face is as the face of an Angel, he is altogether lovely.
The Third Excellency of Self-denial.
3 It is a Chriſtians dignity and preheminence. Self-denial is that which differenceth man from man, Saints from men This you have in that of the Apoſtle, 1 Cor. 3.3. For whereas there is among you envying and ſtrife, and diviſions, are yee not carnal, and walk as men? Envying, and ſtrife, and diviſions whereſoever they be, doe ſpeake abundance of ſelfiſhneſſe, and if theſe abound amongſt Profeſſors, they become like the men of the World, who are not able to deny themſelves in any thing either towards God, or man. A ſelfiſh walking, is a walking after the manner of men, or (as the Apoſtle elſewhere phraſeth it) according to the courſe of this world, Epheſ. 2.2. it is Self-denial that is the maine differencing Character of thoſe that are Saints, from thoſe that are but meer men; this argues they have another ſpirit with them (as it is ſaid of Caleb, Numb. 14.24.) and this is their excellency.
The excellency of any man lyes in his ſpirit, now of all men, a Self-denying man hath the moſt excellent ſpirit, a ſpirit ſo incomparably excellent above others, that in regard thereof he hears in the Scriptures, the only excellent upon earth, A man of underſtanding (ſaith Solomon) is of an excellent ſpirit, Prov. 17.27. Heb. is of a cool ſpirit, a cool ſpirit is a Self-denying ſpirit, a ſpirit that burnes not with the fire of Choler, (or as Solomon elſewhere expreſſeth it, Eccleſ. 7.9.) that is not haſty, to be angry upon every provocation, ſuch a ſpirit is an excellent ſpirit, as having ſomething in itqA good man is wiſer than himſelf, ſtronger than himſelf, holier than himſelf; there is ſomething in him mere than a man. Sibbs Souls conflict.111. above it ſelf; ſomething Supernatural and Divine, which no other ſpirit in the world hath beſides.
The Fourth excellency of Self-denial.
4 It is a Chriſtians glory and honour. Glory is the ſhining forth of excellency, and Honour is the reflexion of it. Now as there is nothing wherein the excellency of a mans ſpirit doth more ſhine forth than Self-denial, ſo there is nothing that doth more reflect it. A Self-denying man is the moſt honourable man in the World; and not only in Gods eye, Iſa. 43.4. but in the eyes of men alſo. When hee goes out to the gate thorow the City, when hee prepares his ſeat in the ſtreet; the young-men ſee him and hide themſelves, and the aged ariſe and ſtand up; Princes refraine ſpeaking, and lay their hands on their month, the Nobles hold their peace, and their tongue cleaves to the roof of their mouth; when the ear hears him, then it bleſſeth him; when the eye ſees him it gives witneſſe to him, becauſe he delivers the poor that cry, and the fatherleſſe, and him that hath none to help him; the bleſſing of him that is ready to periſh comes upon him, and he cauſeth the widows heart to ſing for joy; he puts on righteouſneſſe and it cloatheth him, his judgement is as a Robe and a Diadem. He is eyes to the blinde, and feet to the lame; a father to the poor, and the Cauſe which he knowes not he ſearcheth out; and hee breakes the jawes of the wicked, and plucks the ſpoyle out of his teeth. Unto him men give ear and wait, and keep ſilence at his counſel. After his words they ſpeake not againe, and his ſpeech droppeth upon them; and they wait for him as for the raine, and they open their mouth wide as for the latter raine. If hee laugh on them they beleeve it not, and the light of his countenance they caſt not down. Hee chooſeth out their way and ſits chief, and dwells as a King in the Army, as one that comforteth the mourners, Job 29.7, 8, 9, &c. Many think the way to Honour is to ſeek themſelves, and to ſet up themſelves above others; this is from pride, the moſt fooliſh, and the moſt befooling luſt that is. The way is, to deny our ſelves, and to ſtoop to the meaneſt imployment wherein God and our generation may be any way ſerved. Before honour (ſaith the Wiſe man) is humility, Prov. 15.23. thoſe that honour God by denying their owne honour, God will bee ſure to honour, 1 Sam. 2.30. and ſo will men too.
When David had danced before the Arke, Michal the daughter of Saul ſaid, How glorious was the King of Iſrael to day, who uncovered himſelf to day in the eyes of the hand-maids of his ſervants, as one of the vaine fellows ſhameleſly uncovereth himſelf? To whom David thus replyed, It was before the Lord, which choſe me before thy Father, and before all his houſe, to appoint me to bee Ruler over the people of the Lord over Iſtael; therefore will I play before the Lord, and I will yet bee more vile than thus, and will bee baſe in mine owne ſight; and of the maid-ſervants which thou haſt ſpoken of, of them ſhall I bee had in honour, 1 Sam. 6.22. This is the way not only to have honour, but to hold it, and which is more, to be upheld by it. Honour ſhall upheld the humble in ſpirit, Prov. 29.23.
The Fifth excellency of Self-denial.
5 It is a Chriſtians peace and tranquility. None have more real comfort and contentment in their ſpirits, than thoſe who doe moſt conſcientiouſly deny themſelves; this muſt needs be an argument, a ſpecial argument of the excellency of Self-denial. There is nothing that the heart of man is more ſet upon than pleaſure and contentment, and there is nothing that doth more deterre men from this duty of Self-denial, than a fear that they ſhall not enjoy that ſatiſfactory pleaſure and contentment in the practice of it, that they doe for the preſent, while they have their conver ſation in the luſts of their fleſh, fulfilling the deſires of the fleſh, and of the mind (Epheſ. 2.3.) for the accompliſhment of their own baſe ends. And therefore it is of great concernment for the making you in love with this duty, that you bee thorowly convinced of the real joy and contentment, ſatisfaction and eaſe that is to bee found in it, it may haply ſound as a Paradox, but there is a real truth in it, That the only way for a man to enjoy himſelf, is to deny himſelf; then (weſay) a man enjoyes himſelf, when he takes comfort and delight in all that he hath, and all that he doth; a man deſtitute of comfort and contentment, that can take no delight in any thing, we ſay of ſuch a man, that he doth not enjoy himſelf; why, in this ſenſe Self-denial gives a man the ſweeteſt enjoyment of himſelf of any thing in the world. In your patience (ſaith our Saviour) poſſeſſe yee your ſouls, Luke 21.19. there is much Self-denial exerciſed in patience, now this is preſcribed as a means to keep poſſeſſion of our Souls, exerciſe patience, and you will bee able to keep poſſeſſion; What is that? why to keep your Souls in order, and under your command, for then a man hath the poſſeſſion when all is in his power, and at his diſpoſal; it is not barely the being in his houſe, but the having it in his owne power, for a man may bee a Priſoner in his owne houſe; ſo then, to poſſeſſe our Souls, is to bee able to keep the peace in them, to keep them in ſuch order that wee can maintaine a ſweet calme, and quiet frame and temper in them, that they be not turned out of doores by any boyſterous and unruly paſſions, and this is done by Self-denial, and cannot bee done without it.
A ſelfiſh man is beſides himſelf, though he ſeek himſelf in every thing, yet he doth not find himſelf in any thing, he is diſpoſſeſſed of himſelf, being either carried away captive by his wandring deſires after ſomething that hee wants, or kept cloſe priſoner by his cares and feares of ſomething that he hath; he hath no real peace at all within himſelf, no ſolid joy and contentment in his life.
Obj. You will ſay, that cannot be ſo, for we obſerve that none doe live more merry lives, none are ſo jocund and merry as ſuch men, and that it is not poſſible the life of Self-denial ſhould yeeld half ſo much pleaſure and contentment as theirs doth?
Anſw. I anſwer, what joy and pleaſure, what peace and contentment ſoever they have, it is no real joy, no real peace and contentment, as Salomon ſaith, Prov. 14.13. Even in laughter the heart is heavie; ſo it is with many of them, even in their revelling and roaring fits, when you would think they had ſung away care, and drunk away ſorrow, there is heavineſſe at their heart, the guilt of ſome ſin as heavie as a Mill-ſtone upon their Conſcience; they have many heart-qualmes, though they put never ſo good a face upon the matter, the joy and pleaſure that they have, is but as the joy and pleaſure of a man in a dream, As when a hungry man dreameth, and behold hee eateth, but hee awaketh and his ſoul is empty; or, as when a thirſty man dreameth, and behold he drinketh, but he awaketh, and behold he is faint, and his ſoul hath appetite, Iſa. 29.8. or as the joy and pleaſure of a Mad-man, who hath no rational ground for his joy in any thing, it is but the working of imagination, and will quickly end in real ſorrow, as it is threatned, Iſa. 50.11. Behold all yee that kindle a fire, that compaſſe your ſelves about with ſparks, walk in the light of your fire, and in the ſparks that yee have kindled, this ſhall yee have at mine hand, yee ſhall lye down in ſorrow,
Nothing will ſo furiouſly fly in the face of Conſcience at the laſt, as the horrid Sin of Self-ſeeking, though men will not ſee the aggravation of it now, they ſhall ſee it then, and yet many have ſome glimpſes of it in this life; and this is the reaſon why they are ſo puzled concerning their title to heaven and happineſſe, and why their evidences are ſo litigious, and ſnarled, becauſe of a ſecret lurking of Selfiſhneſſe as yet not thorowly denied, and while it is thus, it is impoſſible there ſhould be any true peace in the ſoul; What peace (ſaid Jehu) ſo long as the Whoredomes of Jezabel remaine? a King. 9.22. There is no peace ſaith my God to the wicked, Iſa. 48.22. falſe Prophets may ſpeake peace, and a ſeduced heart, but God will not ſpeake it, whoſe ſole Prerogative it is to ſpeake and give it. The Wiſdome from above is firſt pure, and then peaceable, Jam. 3.17. there muſt be purity before there can bee peace, the word which is tranſlated pure, ſignifies chaſte, the Wiſdome that is from above is firſt chaſte; now what is Self-denial but the chaſtity of the Soul, in keeping its conjugal love for Jeſus Chriſt? where this is, there is peace, peace is an inſeparable companion of Self-denial; Thou wilt keep him in perfect peace whoſe minde is ſtayed on thee, Iſa. 26.3. O the joy and peace that Self-denying men have!
1 They have abundance of joy and peace in their acting for Chriſt, Great peace have they which love thy Commandements, ſaith David, Pſal. 119.156. and nothing ſhall offend them.
2 They have abundance of joy and peace in ſuffering for Chriſt, I am filled with comfort, I am exceeding joyful in all our tribulation, ſaith Paul, 2 Cor. 7.4. I take pleaſure in infirmities, in reproaches, in neceſsities, in perſecutions, in distreſſes for Chriſts ſake, 2 Cor. 12.10. Mr. Philpot rActs and Mon. l. 10.1668.in a Letter to the Lady Vane thus writes, The world wondreth how we can bee merry in ſuch extreame miſery, but our God is omniptent, which turneth miſery into felicity; beleeve mee, (dear Siſter) there is no ſuch joy in the world as the people of Chriſt have under the Croſſe; I ſpeak by experience, therefore beleeve me, and fear nothing that the world can doe unto you, for when they impriſon our bodies, they ſet our Souls at liberty with God; when they caſt us down, they lift us up; yea, when they kill us, they bring us to everlaſting life.
And in sIbid.another Letter to the ſame Lady, I that am under the Croſſe with you (thanks be to God therefore) have felt in the ſame more true joy and conſolation, than ever I did by any benefit that God hath given me in my life before, for the more the world hates us the nigher God is unto us, and there is no perfect joy but in God, wherefore Chriſt ſaid, In mee yee ſhall have joy, but in the world affliction; bleſſed bee God which ſendeth us this affliction, that wee might perfectly joy in him.
In t1669.another Letter to the ſame Lady; We have more to be glad touching our ſelves of this time, than we have had any time before, in the which wee have ſo ready a way to goe unto God, and ſo good an occaſion to ſhew our duty in glorifying his holy Name, for if wee bee impriſoned in this cauſe, we are bleſſed, if wee loſe all that we have, we are bleſſed an hundred fold, if wee dye wee are bleſſed eternally; ſo that in ſuffering of perſecutions all is full of bleſſings.
In u1670.another Letter to the ſame Lady; O bleſſed are they that mourne in the world to God-ward, for they ſhall bee eternally comforted. God make my ſtony heart to mourne more than it doth. I have ſo much joy of the reward that is prepared for mee, moſt wretched ſinner. that though I be in a place of darkneſs and mourning, yet I cannot lament, but both night and day am ſo joyful, as though I were under no croſs at all; yea in all the daies of my life I was never ſo merry; the Name of the Lord be praiſed therefore for ever and ever; and hee pardon mine unthankfulneſs. Our enemies do fret. and fume, and gnaſh their teeth, to ſee and hear that wee under this grievous affliction in the world, can bee ſo merry. Wee are of them counted as deſperate perſons, for the certain hope and feeling which wee have of our everlaſting ſalvation; and it's no marvaile, for worldly men cannot perceive the things of God, they are meer fooliſhneſs and an abomination to them. Bee thankful unto our God mine own dear helper, for his wondrous working in his choſen people. Pray inſtantly that this joy be not taken from us, for it paſſeth all the delights of this world. This is the peace of God which ſurmounteth all underſtanding, this peace the more his choſen be afflicted, the more they feel, and therefore cannot faint, neither for fire, neither for water.
3 As they have abundance of joy and in their actings and ſufferings for Chriſt, ſo likewiſe in their enjoyments from Chriſt. There is no comfort in Wife or Children, or Houſes or Lands, till a man hath denied himſelf in them. Comfort doth not ariſe from the meer enjoyment of theſe things, but from the enjoyment of Chriſt in them; now till a man deny himſelf in them, hee can have no enjoyment of Chriſt in them, nor any evidence that they are ſanctified to him.
Saint James exhorts thoſe that are rich to rejoyce in this, that they are made low, Jam. 1.10. to bee poor in ſpirit, while one is rich in eſtate, is great cauſe of joy indeed, wee may rejoyce in this; and now, do you need any help to conceive of the excellency of Self-denial in this reſpect? Can you not eaſily tell your owne hearts, there is abundance of excellency in peace and quietneſſe? Any thing for a peaceable quiet life you ſay, Pacem te poſcimus omnes. You know what an excellency there is in Natural and Civil peace, there is a farre greater excellency in ſpiritual peace. This is a peace that paſſeth all underſtanding, Phil. 4.7. no man can fully underſtand what the happineſſe of thoſe is that doe enjoy it.
Here then is the excellency of Self-denial, that though it break all peace with Sin, and Carnal Friends as ſuch, yet it preſerves our peace with God, who as he is the worſt enemy, ſo he is the beſt Friend.
The Sixth Excellency of Self-denial.
6 It is a Chriſtians ſafety and ſecurity; It ſecures him,
1 In time of temptation. So long as he denies himſelf, there is no temptation can prevail againſt him. The Devil comes, but findes nothing in him, and therefore goes as hee comes, without doing him any hurt at all. Hee that is born of God (ſaith the Apoſtle) keepeth himſelf (i.e. by denying himſelf) and that wicked one toucheth him not, 1 Joh. 5.18. hee toucheth him not, tactu ſcil. corruptivo, with an infectious touch, ſo as to make any impreſſion of his Devilliſh nature upon him; hee ſtands upon his guard (il ſe garde ſeymeſme Fren.) and keeps off the Devil, ſo that he cannot reach him, much leſs faſten upon him with any temptation. And the reaſon is evident, till a man yeeld, the Devil cannot overcome him; all that hee can do, is but to ſollicite, and importune him, hee cannot force him into any act of ſin whether hee will or no: Whatſoever hee effects in any temptation, is by conſent had from ſinful ſelf firſt, which by a reſolute ſelf-denial being with-held, his moſt devilliſh enterprizes come to nothing. Self-denial quencheth all the fiery darts of the devil.
2 In time of perſecution. When deſtruction and miſery do on every ſide threaten him, yet even then, being in a way of Self-denial, hee is ſafe, and nothing can hurt him. He is ſure to bee preſerved; Either ſo,
1 That no evill ſhall befall him, Pſal. 91.9, 10, 11, 12, 13, 14, 15, 16. verſes. Dan. 3.25,-27. Or if any do,
2 That it ſhall work for his good, Rom. 8.28. Sometimes
1 For his temporal good, by advancing his outward condition, Gen. 41.40. Alwayes
2 For his ſpiritual good, by mortifying his corruptions, Iſ. 27.9. and quickning his graces, Job 36.10.-15. And
3 For his eternal good, by increaſing his glory, 2 Cor. 4.18. which ſhews that he is ſafe from the greateſt evil, and indeed that which onelyonly is to bee feared, namely, the ſuffering the wrath of God to all eternity in Hell. The aſſurance whereof muſt needs deliver him from thoſe ſouldiſtracting thoughts and fears, which uſually ſeize upon others, and bring them to their wits end, when ſuch dangers ſtare them in the face, as their ill-boding conſciences tell them, may at one ſtroak both kill them and damn them. AndvvJuſtum & tenacem propoſiti virum, non civium ardor prava jubentium, Non vultus inſtantis Tyranni, Mente quatit ſolidâ; neque Auſter, Dux inquieti turbidus Adriae, &c. Si fractus illabatur orbis. Impavidum ferient ruinae. Horat. therefore though the earth bee removed, and the mountains be carried into the midſt of the Sea, though the waters thereof roar and bee troubled, though the mountains ſhake with the ſwelling thereof, hee will not bee afraid; though an Hoaſt ſhould encamp againſt him, his heart ſhall not fear; though war ſhould riſe againſt him, yet in this hee will bee confident, being fully perſwaded,
1 That the worſt that can befall him (though never ſo painful to the body) is but of a ſhort continuance, Luk. 22.53.
2 That in the mean time, hee hath the preſence of God with him, to ſupport him under it, Iſa. 43.2.
3 That if it kill him, it ſends him home to his Fathers houſe, where hee ſhall never ſuffer more, but bee everlaſtingly happy, Rev. 21.4. And
4 That his happineſs there ſhal be ſo much thexMajora certamina majora ſequuntur praemia. Tertu. Our light afflictions work for us, foreign, a more than hyperbolieal eternal weight of glory, 2 Cor. 4.17. greater by how much the greater his miſery was here, 2 Cor. 4.18. whereupon he is ready not only to bee bound, but to dye for the Name of the Lord Jeſus, whenſoever he is called to it, Act. 21.13. and therefore follows him fully with Caleb, Numb. 14.24. and whither ſoever hee goeth with the hundred and forty and four thouſand, Rev. 14.4. which being the effect of Self-denial, upon the aſſurance of ſafety that it gives him which nothing ſhall ever bee able to indanger; how abundantly doth it ſpeak the excellency of it!
The onelyonly thing men have in their thoughts in time of danger, when they are in jeopardy every moment, and their lives do hang in doubt before them, is, how to provide for their ſafety, and if there bee any thing not impoſſible to bee done in order to their ſecurity, they will not ſtick to do it; but here is the undoing of the moſt, they miſtake the leſſer danger for the greater, to avoid the danger of ſuffering in their bodies for a while here, they run the hazzard of ſuffering both in body and ſoul to alleternity hereafter; the folly and madneſs whereof would ſeriouſly bee conſidered, for would wee not ſo account it, if any one to avoid the pain of a cure, ſhould chooſe to dye of his wounds? And is it not the greater madneſs, rather than indure to bee oppoſed or perſecuted, for one to chooſe to bee damned? This I ſay, would be ſeriouſly conſidered. We forbear our duty many times leſt ſuch a man ſhould become our enemy; whereas by our forbearance, we make God our enemy. We are convinced it is a duty, there is an expreſs command of God for the practice of it, but ſuch an one is an enemy to it, and therefore in point of prudence we think it beſt to forbear; but is it any prudence to make God our enemy? Will not this be found to be a prudential foolery, and madneſs in the end? We would be out of danger, but this is the way to bring our ſelves into the greateſt danger of all; for by this means, inſtead of falling into the hands of man, wee are in danger of falling into the hands of God; and as the Apoſtles ſayes. It is a fearful thing to fall into the hands of the living God, Heb. 10.31 for our God is a conſuming fire, Heb. 12.29. Let us not then fear them which kill the body, but are not able to kill the ſoul, but rather let us fear him, which is able to deſtroy both ſoul and body in Hell. Let us ſanctifie God in our hearts, and make him our fear and our dread, carefully avoiding whatſoever is diſpleaſing in his ſight, andyHonzo time Deum, & mundum ridebis. Auſtin. then wee need not fear what men can do unto us. This is the ſixth particular to ſhew the Excellency of Self-denial.
The ſeventh Excellency of Self-denial.
7 It is a Chriſtians freedome and liberty. A ſelf-denying man is the only free man; as for others of what rank or order ſoever they be, they are all ſlaves. There is not a ſelfiſh man in the world, but is in worſe than Egyptian or Turkiſh bondage, led captive by no better than the Devil; ſo the Apoſtle, 2 Tim. 2.26. That they may recover themſelves out of the ſnare of the Devil, who are taken captive by him at his will. They think themſelves the only free men while they do as they pleaſe, walking in the way of their heart, and in the ſight of their eyes; but the truth is, theyzThoſe that think it their only happineſs to do what they will, that they might bee free croſs their own deſires, for this is the way to make them moſt perfect ſlaves. Sibs Soul-Conflict. are the verieſt ſlaves, led up and down like ſo many brute beaſts, that have no dominion over their own actions. Yee know (ſaith the Apoſtle) that yee were Gentiles, carried away unto theſe dumb Idols, even as yee were led, 1 Cor. 12.2. yea they are carried unto their own deſtruction, not conſidering that it is for their lives; as Solomon notes of him that follows the lewd woman, Hee goeth after her ſtreightway, as an Oxe goeth to the ſlaughter, or as a fool to the correction of the ſtocks, as a bird haſteth to the ſnare, and knoweth not that it is for his life, Prov. 7.22.23. In this condition were all ſelf-denying men, till ſuch time as they could deny themſelves (as Eph. 2.2. And you hath hee quickned, who were dead in treſpaſſes and ſins, wherein in time paſt yee walked according to the courſe of this world, according to the Prince of the power of the aire, who worketh in the children of diſobedience, amongſt whom alſo wee had all our converſation in time paſt) and this was their ſhame, becauſe while it was thus, they were the ſervants of ſin, Rom. 6.17. and of corruption, 2 Pet. 2.19. and yeelded their members ſervants to uncleanneſs, and to iniquity unto iniquity, Rom. 6.19. and all this while they were free from righteouſneſs, verſ. 20. and this was their ſhame, verſ. 21. What fruit had you in thoſe things whereof yee are now aſhamed?
Sin is the moſt ſhameful evil, becauſe it is the greateſt debaſing of Excellency, and that for this reaſon, becauſe it brings a man into the moſt ſhameful vaſſallage and ſlavery of any thing in the world. All ſlavery is ſhameful, but this the most ſhameful, becauſe hereby the humane nature is moſt abuſed, being uſed to a quite contrary end to that for which it was made. The end of man is to glorifie God, and to injoy him for ever, in theſe two his chief good doth conſiſt; but by ſin neither of theſe are attainable, for as in ſin there is no conformity unto God, ſo there is no communion with him; and therefore a ſinner, as he doth nothing for the glory of God, ſo he doth nothing for his own good, whatſoever he doth while he ſins, it is to his own hurt, and the greateſt hurt that a creature is capable of; becauſe the more he ſins, the more he deprives himſelf of the chief good; becauſe the more he ſins, the more hee deprives himſelf of God. Now a ſelfiſh man, ſuch an one as cannot deny himſelf, cannot ceaſe from ſin, 2 Pet. 2.14. and therefore cannot ceaſe from doing himſelf miſchief, therefore he works out his damnation, in every thing that he doth, deſtruction and miſery are in all his wayes; which ſhews that he is in the moſt wretched and miſerable bondage of any in the world.
It is nothing, that what he doth, he doth willingly, for the more willingly any one acts to his own hurt, the more wretched and miſerable he is, as when a man cuts and wounds himſelf, as every ſelfiſh man doth, the woful effects whereof, though for the preſent he doth not feel, if free grace prevent not, he will certainly rue to all eternity.
His heart is ſo ſet upon his ſinful wayes, that there is no turning him out of them, neither promiſes on the one hand, nor threatnings on the other, are ſufficient to reclaim him. Hee feedeth of aſhes, a deceived heart hath turned him aſide, that hee cannot deliver his ſoul, nor ſay, Is there not a lye in my right hand? Iſa. 44.20. Though he be convinced in his conſcience, as many times he is, that the courſe he takes will be his ruine, yet he is ſo miſerably inthralled by his luſts, that he cannot give over. Though the Adulterer know, that by means of a whoriſh woman, a man is brought to a peece of bread, and that the Adultereſs will hunt for the precious life, that ſhee hath caſt down many wounded, yea that many ſtrong men have been ſlain by her, and that her houſe is the way to hell, going down to the chambers of death; though he know that the dead bee there, and that her gueſts are in the depths of hell, yet hee will not obey the voyce of his teachers, nor incline his ear to them that inſtruct him, to remove his way far from her, and not to come nigh the door of her houſe, but after her he goes, hee goes the way to her houſe in the twylight, in the evening, in the black and dark night till ſtrangers be filled with his wealth, and his labours be in the houſe of a ſtranger, till a dart ſtrike through his liver, and his fleſh and his body are conſumed. Though the Covetous man knows that when hee dyeth, hee ſhall carry nothing away, and that his glory ſhall not deſcend after him, yet how doth he labour to be rich! riſing up early, and ſitting up late, and eating the bread of ſorrows! though he hear that Covetouſneſs is Idolatry, and that the love of the world is enmity againſt God, and how almoſt an impoſsible thing it is for a rich man to enter into the Kingdome of heaven, though God himſelf ſay it, he will not beleeve it, he is reſolved to have ſomething of the world, though he loſe his ſoul for it, and therefore will fawn and flatter, lye and diſſemble, couzen and cheat, do any thing, ſubmit to any thing, ſo he may but get a penny by it. Who hath wo? who hath ſorrow? who hath contentions? who hath babling? who hath wounds without cauſe? who hath redneſs of the eyes? They that tarry long at the wine (ſaith Solomon) they that go to ſeek mixt wine, and yet the Drunkard will not beware, hee looks upon the wine when it is red, when it giveth his colour in the cup, when it moveth it ſelf aright, though at the laſt it biteth like a Serpent, and ſtingeth like an Adder. His eyes behold the ſtrange woman, and his heart utters perverſe things; he is as hee that lyeth down in the midſt of the Sea, or as hee that lyeth upon the top of a Maſt. They have ſtricken mee (ſaith hee) and I was not ſick, they have beaten mee, and I felt it not; when ſhall I awake? I will ſeek it yet again.
How miſerable is the condition of theſe men, that are made to ſerve in this manner to their own deſtruction! and yet it is not by any outward force upon them, onelyonly they are drawn away of their own luſt and inticed. Some perceiving they have of their own wretchedneſs, but alas! they cannot help themſelves, they can do nothing in order to their recovery. Though the moſt effectual means be propounded, they have no heart to make uſe of them, they are fettered with their luſts as with chains, and cannot move one ſtep in the way that leads to life.
Here then is the Excellency of Self-denial, that by means thereof, as nothing can conſtrain us to do any thing that is for our hurt, ſo nothing can reſtrain us from doing any thing that is for our good. So long as wee deny our ſelves, neither men nor devils can ſtop us in our way. The greateſt hindrances in the way to heaven are from within; if there be none from within, thoſe from without can do nothing. How ſhould this make us in love with Self-denial! we prize our civil liberty, why ſhould we not prize ouraHaec eſt abſoluta libertas, in ſeipſum habere maximam poteſtatem; inaeſtimabile bonum eſt ſuum fieri. Sen. Ep. 75. ſpiritual liberty as much? any why not much more? How happy do wee think our ſelves, when without any let or hindrance wee can follow our earthly Callings, and do what is of concernment to our well-being in this world? Would we not be much more happy, if without any let or hindrance we could follow our heavenly calling, and do what is of concernment to our well-being in the world to come? This is no motive to ſuch as think it their only liberty to ſin, but to ſuch as prize their ſpiritual and eternal good, being convinced that by the free exerciſing of themſelves unto godlineſs, it is only attainable, it will be a prevailing argument not only to begin, but to continue the ſtricteſt courſe of Self-denial according to the precepts and practice of their Saviour.
The eighth Excellency of Self-denial.
8 It is a Chriſtians Sovereignty and Dominion; Chriſtians are frequently in Scripture ſtiled Kings, and the reaſon is, chiefly from that Sovereign Power and Dominion they have over themſelves, their own luſts and paſſions, which they obtain by Self-denial. For as in the Civil government of others, hee hath the Royal power who hath the Negative voyce, whereby hee can ſtop all proceedings, ſo that nothing can bee done but according to his liking; ſo it is in the ſpiritual government of ones ſelf. When a man by denying himſelf can hinder the outbreaking of his corruptions, when by a peremptory No. he can withſtand the importunity of temptations, and keep in his ſpirit, that it ſtir not one way or other, but according to the dictates of reaſon rightly informed by the word, hee may be truly ſaid to reign. And he reigns not only over himſelf, but thebHe is made full Lord of the four elements, and conſtituted Emperour of the world. He is in the fire of choler, and not burned; in the water of flegme, & not drowned; in the aiery ſanguine, and yet not blown away with every blaſt of tranſient pleaſure; hee deſcends alſo into the ſad earthy Melancholly, and yet is not buried from the ſight of his God. Hee ſtills the raging of the ſea, bee clears up the lowring heavens, and with his breath blows away the clouds. Hee ſports with the beaſts of the earth, the Lion licks his band like a Spaniel, and the Serpent ſleeps upon his lap and ſtings him not. He playes with the Fowls of heaven, and the birds of the aire ſit ſinging on his fiſt. All the Creation is before him, and be calls every one of them by their proper names. See the ſecond Laſh of Alazonomaſtix. p. 183. and Maſtix his Letter. Sect. 11. world alſo, for by this means hee makes every thing become tributary, and work for his good; not onelyonly that which hee hath, but that which hee hath not alſo, not onelyonly that which is for him, but that which is againſt him too, ſo that hee hath the moſtcSibi imperare maximum eſt imperium. Sen. Latius regnes avidum domando Spiritum, quam ſi Libyam remotis — Gadibus jungas, & uterque Poenus. Horat. Car. l. 2. Od. 2. Serviat uni. ample Dominion, the moſt noble Empire, the moſt glorious Monarchy of any in the world.
As for others, they are ſo Kings, that they are alſodRefraenet prius libidines, ſpernat voluptates, iracundiam teneat, coerceat avaritiam, ceteras animi labes repellat; tum incipiat aliis imperare cum ipſe insprobiſſim is dominis, dedecori ac turpitudini, parere deſierit. Dum his quidem obediet, non modo Rex, ſed liber habendus omnino non erit. Cic. Parad. Roctius appellabitur Rex, quam Tarquinius, qui nec ſe, nec ſuos, regere potuit. Idem 111. De Finib. ſlaves, for while they rule over other mens bodies and eſtates, they are ſlaves to their own and other mens luſts, and therefore to ſpeak properly, they do not reign at all, being not able to rule their own ſpirits, nor to keep under their own bodies, which every ſelf-denying man doth, and therefore is not only the moſt glorious, but indeed the only true King, the conſideration whereof, I would offer unto thoſe that are ſo ambitious of getting up into ſome great place of honour and command amongſt men as very proper and effectual for the making them in love with Self-denial.
The Ninth Excellency of Self-denial.
9 It is a Chriſtians gain and advantage. A ſelf-denying man, if ſelfiſh men might bee judges, is the greateſt loſer in the world, but verily hee is the greateſteA ſelfiſh man loſeth by his gains, but a Self-denying man gains by his loſſes. gainer, for though hee part with all, it is for him that is All in All, it is for the Pearle of price, Matth. 13.44. for the Lord Jeſus together with whom, hee hath all things freely given to him, Rom. 8.32. All things that pertain to life and godlineſs, 2 Pet. 1.3. Hee is ſometimes called to forſake father and mother, brother & ſiſter, yea even all that hee hath for Chriſts ſake, Luke 14.33. but hee is no loſer, for by ſo doing, hee gaineth an hundred fold in this world, and eternal life in the world to come, Matth. 19.29. Behold I pray you (fIn a letter to certain godly Brethren. Act. & Mon. l. 10. 1666. ſaith Mr. Philpot) what hee loſeth, who in this life receiveth an hundred for one, with aſſurance of eteternal life? O happy exchange! Perchance your outward man will ſay, If I were ſure of this great recompence here, I could be glad to forſake all, but where is this hundred fold in this life to be found? Yes truly, for inſtead of worldly riches which thou doſt forſake, which are but temporal, thou haſt found the everlaſting riches of heaven, which bee glory, honour, and praiſe, both before God, Angels, and men; and for an earthly habitation, thou haſt an eternal Manſion with Chriſt in heaven for even now, thou art of the City and Houſhold of the Saints with God. For worldly peace which can laſt but a while, thou doſt poſſeſs the peace of God which paſſeth all underſtanding, and for the loſs of a few friends thou art made a fellow of the innumerable company of Heaven, and a perpetual friend of all thoſe that have dyed in the Lord from the beginning of the world. Is not this more than a hundred fold? Is not the peace of God which wee in this world have through the faithful imitation of Chriſt (which the world cannot take from us) ten thouſand fold more than thoſe things that moſt highly bee eſteemed in the world without the peace of God? The peace of the world is no peace, but meer anguiſh, and a gnawing fury of hell.
The tenth Excellency of Self-denial.
10 It is that which fits a man to do the greateſt good. Self-denial is a communicative grace, that which inables a man to give forth freely, that which hee hath freely received. It makes a man a good Steward of the manifold grace of God, 1 Pet. 4.10. To give a portion to ſeven, and alſo to eight, Eccleſ. 11.2. It is a Key that unlocks the heart, and unlocks the head, unlocks the hand, and unlocks the houſe, and makes all things common, as there is occaſion, for the good of others, Act. 2.44. A Self-denying man, like Job, will not eat his morſel alone, but invite others to partake with him, Job. 31.17. Hee is not churliſh, as Nabal, 1 Sam. 25.11. but courteous and liberal as Boaz, Ruth 2.8. Self-denial will inable a man to love his neighbour as himſelf, not onelyonly him that is his friend, but him alſo that is his enemy. It will inable him to bleſs them that curſe him, to do good to them that hate him, and to pray for them that deſpightfully uſe him, and perſecute him (as it is required, Matth. 5.44.) thereby approving himſelf to bee the childe of God, who maketh his Sun to riſe on the evil, and on the good, and ſendeth rain on the juſt, and on the unjuſt, verſ. 45. Self-denial ſuffereth long, and is kinde; Self-denial envieth not, doth not behave it ſelf unſeemly, ſeeketh not her own, but is of publick and general influence for common good; making a man willing to ſpend, and bee ſpent for the Church (and State) where hee lives, though the more abundantly hee love them, the leſs hee bee loved of them, 2 Cor. 12.15. Oh what an excellency is here! what an excellency doth this put upon a man! Vir bonus, commune bonum, and bonum quo communius, eo melius, A good man is a common good, and good the more common, the more excellent it is. God delights to imploy ſuch perſons in the moſt honourable ſervices, and uſually doth the greateſt things by them, as wee may ſee in the ſtory of Moſes, Joſhuah, and David. Saul ſought himſelf, therefore God removed him, and raiſed up David to bee King in his ſtead, to whom alſo, hee gave teſtimony, and ſaid, I have found David the Son of Jeſſe, a man after mine own heart, which ſhall fulfil all my will, Act. 1.… 22. But how did hee it? It is ſaid, Hee ſerved his generation, verſ. 36. This is recorded as Davids excellency. The excellency of any thing is in the uſefulneſs of it. It is the excellency of the Angels, that they are foreign, Heb. 1.14. and this is the excellency of Saints that they are fitted for their Maſters ſervice, and that which fits them for it, is Self-denial. If a man purge himſelf from theſe, hee ſhall bee a veſſel unto honour, ſanctifyed and meet for the Maſters uſe, and prepared unto every good worke, 2 Tim. 2.21.
The Eleventh Excellency of Self-denial.
11 It is the greateſt preſervative of union. Is there any excellency in Union? Behold (ſaith David) how good and how pleaſant it is for brethren to dwell together in unity! It is like the gHac ſimilitudine ſen exemplo … fragrantiſſimae, …avitas & uti litas pacis & concord…ae oſtenditur.precious oyntment upon the head, that ran down upon the beard, even Aarous beard, that went down to the skirts of his garments hMonet David hac ſimilitudine, jejunam ae ſterilem, h. e. miſeram fore hominum vitam, niſi fraterno conſenſu foveatur. Moller. in loc.As the dew of Hermon, and as the dew that deſcended upon the mountains of Zion, Pſal. 133.1. why then there muſt needs bee an excellency in Self-denial, for there is no ſuch preſervative of union as Self-denial. It is a ſoddering, uniting grace, it takes away all that divides and keeps at a diſtance. Several Expedients have been thought on for the reconciling of the preſent differences amongſt Profeſſors in theſe dayes, but certainly there is nothing like to Self-denial for the effecting of it. If men could but deny themſelves, there would not bee that cauſeleſs giving, and taking of offence as there is, the only cauſes of all the Diviſions that are amongſt us.
You ſee what a manifold Excellency there is in Self-denial; Now to help you in the practice of it, take theſe following Directions.