(o«j) *i t
THE
PRACTICAL WORKS
REV. RICHARD BAXTER.
A#'
THE
PRACTICAL WORKS
THE REV. RICHARD BAXTER
A LIFE OF THE AUTHOR,
AND
A CRITICAL EXAMINATION OF HIS WRITINGS,.
BY THE
REV. WILLIAM ORME,
AUTHOR OF "the LIFE OF JOHN OWEN, D.D. : " " BIBLIOTHECA BIBLICA," ETC
IN TWENTY-THREE VOLUMES.
* VOL. XL
LONDON:
JAMES DUNCAN, 37, PATERNOSTER ROW.
MDCCCXXX.
.^\
LONDON
PRINTED BY MILLS, JOWETT, AND MILLS,
BOLT-COURT, FLEET-STREET.
THE
PRACTICAL WORKS
OF THE
REV. RICHARD BAXTER
VOLUME XL
A TREATISE OF SELF-DENIAL ; OBEDIENT PATIENCE.
VOL XI.
niCHARD EDAVAIIDB, CnANF COURT, FLEET STREET, LONDi/N.
CONTENTS
OP
tHE ELEVENTH VOLUME.
TREATISE OF SELF-DENIAL.
PAGE
Premonition • Hi
Epistle Dedicatory • v
Preface • xxvii
CHAP. I. Of the nature of Selfishness, as opposite to God j
invading his prerogative in ten particulars . . 57
II. Reasons of the necessity of Self-denial 7^
HI. Use 1. A general complaint of the prevalency of
Selfishness 82
IV. The prevalency of Selfishness in all relations • • 87
V. The power of Selfishness upon men's opinions in
religion 93
VI. Men's great averseness to costly or troublesome
duties 96
VII. Men's tenderness of Self in cases of suffering . . 102
VIII. The partiality of men's judgment in their own
cases 103
IX. The great power and prevalency of Selfishness
discovered 110
X. Consectaries : 1 . This evinceth the fall of man,
and original corruption. 2. It tells us what
to expect from man, and gives us the truest
prognostic of affairs, so far as the will of man
determine th them. 3. It warranteth a mode-
rate incredulity and jealousy of man. 4. It
calleth us to be jealous of ourselves 115
iv CONTENTS.
PAGE
CHAP. XI. (/se2. To try our Self-denial, whether it be
sincere 117
Xil. Exercise Self-denial. Ten cases in which Self
must be denied • • • • 120
XIII. I. Selfish dispositions to be denied j and
I . Self-love. 194
XIV. 2. Self- conceitedness must be denied •••^ 128
XV. Self-will must be denied • 139
XVI. Selfish passions to be denied l48
XVII. Self-imagination to be denied 150
XVIII. Inordinate appetite to be denied . , 152
XIX. II. Self-interest to be denied. And 1. Pleasure.
1. That of the taste. 2. Lustful plea-
sures to be denied 158
XX. 3. Wanton talk, love-songs, &c. to be denied. . 165
XXI. 4. Idle and worldly talk to be denied 168
XXII. 5. False stories, romances, and other idle
tempting books I76
XXIII. 6. Vain sports and pastimes to be denied . . 177
XXIV. 7. Vain and sinful company to be denied • • 182
XXV. 8. Pleasing accommodations, houses, gardens,
horses, &c 1 84
XXVI. ©. Self-denial in apparel needful 18S
XXVII. 10. Self-denial against ease, and idleness,
and worldly peace 195
XXVIII. 11. Delight in worldly prosperity to be
denied ....•• •, < . . . 201
XXIX. 12. Children and relations how to be denied 204
XXX. 13. Revengeful passions to be denied ...... 211
XXXI. 14. Useless history and news to be denied. . 212
XXXII. 15. Unnecessary knowledge and delight
therein, to be denied ..,..,.. 2I'*
XXXIII. 16^^A factious desire of the success of our
own opinions, and the thriving of our
own parties, as such, to be denied . . 219
XXXIV. 17. Carnal liberty to be denied. There is
a holy liberty, which none must deny :
and an indifferent liberty j hoAy far this
must be denied ...,..., 222
XXXV. 18. Our native country and habitations to
be denied 229
XXXVI. 19. Bodily health and ease from pains ..^ 231
CONTENTS. V
PAGE
CHAP.XXXVII. 20. Natural life to be denied 236
XXXVIII. Twenty reasons to move us to deny our
lives, and yield to violent or natural death
with comfortable submission, when God re-
quireth it 241
XXXIX. An answer to such doubts as are raised by
the fears of deatli 2G4
XL. Directions to procure a willingness to die .... 267
XLI. III. Self-denial in point of honour and pride.
1. Of climbing into dignities, or high places 273
XLII. 2. The love and commendations of others,
to be denied 278
XLIII. 3. The reputation of wealth to be denied . . 279
XLIV. 4. Comeliness and beauty to be denied .... 280
XLV. 5, Strength and valour to be denied 282
XLVI. 6. Wisdom and learning to be denied .... 283
XLVII. 7. Reputation of spiritual gifts and abilities
to be denied , . 284
XLVII I. 8. The reputation of being orthodox, how
to be denied 289
XLIX. 9. The reputation of godliness and honesty,
how to be denied 291
L. 10. A renowned and perpetual name to be denied 298
LI. Quest. I. Whether Self-denial consist in renounc-
ing propriety ? » 309
Lll. Quest. 2. Whether it consist in renouncing mar-
riage ? 310
LIII. Quest. 3. Whether it lie in solitude and re-
nouncing secular affairs? 3 }2
LIV. Quest. 4. Or in renouncing public offices and
honours? 3J3
LV. Quest. 5. Or in denying our relations? 314
LVI. Quest. 6. Whether Self-denial require us to
give more to godly strangers, than to kindred
that are ungodly ? 316
LVII. Quest. 7- How we must love our neighbours
as ourselves ? 318
LVIII. Quest. 8. What penance or self-revenge it
requireth ? * ibid.
LIX. Quest. 9. Must all passion be denied ? 320
LX. Quest. 10. How far must we deny our reason ? ibid.
I^XI- Quest. 11. How far must we be content with
God's afflicting will ? &c 321
VI CONTENTS.
PAGE
CHAP. LXll. Quest. VZ. May God be finally loved as our
felicity and portion, for ourselves ? 322
LXIII. Motives to Self-denial: 1. Selfishness is the
grand idolatry 325
LXIV. 2. It is the enemy of all moral good 32S
LXV. 3. It is contrary to the state of holiness and
happiness 335
LXVl. 4. Self-seeking is self-losing : Self-denial is
our safety 337
LXVII. 5. It is the powerful enemy of all ordinances 341
LXVIII. 6. It is the enemy of all societies, and rela-
tions, and common good 347
LXIX. 7. It corrupteth and debaseth all that it dis-
poseth of 354
LXX. 8. Deny Self, or you will deny Christ 356
LXXI. 9. The selfish deal worse with God than with
the devil 358
LXXII. It is the heaviest plague to be left to our-
selves 359
LXXIII. IV. Ten directions to get Self-denial 36*0
The conclusion • • 368
OBEDIENT PATIENCE.
Preface ccclxxxiii
CHAP. I. What true Patience is, and is not, towards God
and man. How we possess our souls in Pa-
tience. What Impatience is worst ? Wherein
lieth the sinfulness of Impatience towards
God 385
II. Arguments and helps for patient and obedient
sufferings in particular instances 397
Case i. Jn pain and sickness of body : particular helps . . 398
II. Under the sentence of death, against inordinate
fears 402
III. Under poverty and want, through losses, or any
other causes -> 405
IV. Under the sufferings and death of friends 409
1. Of children 410
3. Of ungodly kindred 411
3. Some dear friend, who died in pain or misery ibid.
4. Some pillars in church or state 403
CONTENTS. vii
PAGE
Cask V. Unkindness and injury of friends and relations. . 415
VI. Injuries from malicious enemies 419
1 . Personal ibid,
2. Persecuting 421
VII. Oppression and injustice by men of wealth and
power 431
VIII. Superior's sufferings by bad children, servants,
tenants or subjects • 439
IX. False accusations, defamations 3 duty made odious
crimes ; reputation ruined 443
X. Vexatious, strong temptations of Satan, especially
to melancholy persons 448
XI. Settled doubts of sincerity and salvation. Temp-
tations to despair 450
XII. The loss of teachers, and suitable means of
grace and salvation 460
XIII. When God seemeth not to bless means to us j
preaching, praying, &c. 468
XIV. Weakness of grace, knowledge, faith, love,
comfort, great corruptions 477
XV. When God doth not bless the labours of our call-
ings, ministers', parents' endeavours for chil-
dren, for near relations, tradesmen, endea-
vours for the church 483
XVI. The common sin and misery of the world, and
fewness of wise and godly men 49 1
XVII. The sad distemper and divisions of Christians,
and the hurt they do to the world, and to one
another, and the dishonourable state of the
church 498
XVIII. Heavy judgments on the land by plagues, po-
verty, fire and wars 502
XIX. The prosperity and triumphs of wicked enemies
of the church 507
XX. No probability in any visible means that ever the
world should be much better. Twelve gene-
ral directions to get and use Patience in every
case 510
f^i
TREATISE
SELF-DENIAL.
1 linve no man likeminded who will naturally care for your state. For all seek their
own, not the things which are Jesus Christ's,"
Phil. H. 20, 21.
VOL, XI.
PREMONITION
CONrKUNlNO
THE SECOND EDITION
Reader,
I TAKE the love of God and Self-denial to be the sum of all
savinj^ grace and religion ; the first of the positive part, and
the second of the oppositive or negative part : and 1 judge
of the measure of my own, and all other men's true piety,
by these two. And it is the rarity of these two, which as-
sureth me of the rarity of sincere godliness. O how much
selfishness, and how little love of God, are too often found
among those contenders for supposed true doctrine, true
worship, true discipline, and the true church ! Who can
say that their zeal for these things doth eat up themselves,
their charity, their peaceableness, and their brethren ? The
same men that will not abate an opinion, a formality, a sin-
gularity, for the church's peace and concord, or for the in-
terest of love, and the healing of our wounds, will as hardly
abate a jot of their wealth, their worldly honour, their car-
nal interest, or selfish wills ; which shews that their zeal
and seeming orthodoxy and wisdom (as in them) is not from
above, but from beneath ; James iii. 15 — 17.
O that men knew what heart's-ease Self-denial bringeth,
by mortifying all that corrupteth and troubleth the souls of
sinners ! And if that part of religion which seemeth hard-
est and harshest, be so sweet, what is our love and delight
in God, but the foretaste of heaven itself.
But the soul is seldom fit to relish this doctrine aright,
till some special providence or conviction have made all the
world notoriously insufficient for our relief. But he that in
or after sharp affliction, will still be selfish in a predominant
IV A PREMONITION. ^
degree, is next to hopeless. I remember, that one account-
ed of eminent wisdom% a little before he forsook the land
of his nativity, made this the first word that ever he spake
to me, * I thank you especially for your book of Self-de-
nial ;' and when we are going out of the world, we shall all
be much fitter to relish and understand the doctrine of Self-
denial, than now we are.
But though undeniable reason thus presented, by the
grace of God, do much cure some particular souls, yet alas,
the world, the most of the church visible, and the land is so
far uncured, as that selfishness still triumpheth over our in-
nocency, piety and peace, and seemeth to deride our hopes
of remedy. Were profession as rare as true Self-denial, I
should be of their mind who reduce the church into a much
narrower room than either the Roman, the National, the
Presbyterian, or Independent. Alas, how few are those true
believers, whose inordinate Self-love, Self-conceited-
NESs, Self-will, and Self-seeking, are truly conquered
by Faith, and turned into the love of God as God, and
of the public good, and of their neighbour as them-
selves ; and into a humbled understanding, conscious
of its ignorance ; and into a humbled submissive will,
which is more disposed to follow, than to lead ; and into a
life entirely devoted to God, and to the common good !
But this complaint was made before ; but what we most
feel, we are most inclined to utter ; and to press that on
others which we find most necessary to ourselves. And I
must say, that of all the books which I have written, I pe-
ruse none so often for the use of my own soul, in its daily
work, as my ** Life of Faith," and this " Of Self-denial,"
and the last part of the ** Saints' Rest."
One little thing I will here tell the reader, that no book
of mine (except the two first) had ever the word ' dedicatory'
joined to the Epistle by my consent, but I have very often
prohibited it in vain ; whether by the oblivion or self-con-
ceit of the booksellers or printers, I cannot tell. Not that
I condemn the word in others, but that my Epistles were
still of so different an importance, as did require a different
title.
RICHARD BAXTER.
"■ The late Lord Chief Justice Oliver St. John.
TO THE HONOURABLE
COLONEL JAMES BERRY,
ONE OF TifE COUNCIL OF STATE, &c.
Sir,
Providence having deprived me of the opportunity of
nearer converse with you, which heretofore 1 have enjoyed,
yet leaving me the same affections, they work towards you
as they can ; and have chosen here to speak to you in the
hearing of the world, that my words may remain to the ends
intended, when a private letter may be burnt or laid aside.
Flattery, I am confident, you expect not from me, because
you know me, and know me to be your friend. (And yet
my late monitor hath made many smile, by accusing me of
that fawning crime.) I am told what it is to bless my friend
with a loud voice, Prov. xxvii. 14. I have learned myself,
that^ " open rebuke is better than secret love ;" and that,
" faithful are the wounds of a friend, but the kisses of an
enemy are deceitful ;" Prov. xxvii. 5, 6. And therefore I
shall do as I would be done by. Faithfulness and useful-
ness shall be the measure of my message to you ; and they
have commanded me to set before you this lesson of self-
denial, and earnestly entreat you, that you will faithfully
read, and learn, and practise it. Though I judged you have
le^frned it long ago, I think it not needless to mind you of
it again ; my soul being astonished to see the power of self-
ishness in the world, even in those that by confessions and
prayer, and high professions, have frequently condemned it.
Yet this is the radical, mortal sin. Where this lives, all
sins virtually live. Say that a man is selfish, and (in that
measure) you say all that is naught of him, as to his inclina-
tion. That selfishness is the sum of vice, and the capital
enemy of God, of commonwealths, of order and government
vr EPISTLE DEDICATORY.
of all grace and virtue, of every holy ordinance and duty,
especially of unity and brotherly love, and of the welfare of
our neighbours, and of our own salvation, I have manifested
to you in the following discourse. But alas, what need we
words to manifest it, when the flames of discord, and long
continued divisions among brethren^ do matiifest it ! When
hatred, strife, variance, emulation, backbiting, violence, re-
bellions, bloodshed, resisting and pulling down of govern-
ments, have so long Ikmentably declared it ! When such
havoc is made by it before our eyes, and the evil spirit goes
on and prospereth, and desolation is zealously and studious-
ly carried on, and the voice of peace-makers is despised, or
drowned in the confused noise ! " Presumptuous are they,
self-willed, they have not been afraid to speak evil of digni-
ties;" 2Pet. ii. 10. To speak evil? Was that the height
of presumption and self-willedness then? Alas, how much
further hath it proceeded now ! Even under the cloak of
liberty and religion ! How many conquerors that have often
triumphed over their enemies, are conquered by themselves,
and live in continual captivity under this homebred, most
imperious tyrant !
Whence is it but for want of self-denial, that there is
such scrambling for rule and greatness, for riches and ho-
nours, among all, as if they thought it more desirable to fall
from a high place than a low I And at death, to part with
riches than with poverty ! And at judgment, to have much
to answer for, than little ! And to go to heaven as a camel
through a needle's eye, than by the more plain and easy way !
Whence is it but for want of self-denial, that men are so
hardly convinced of their sins, be they never so open, and
odious, and scandalous, if they be but such as will admit of
an excuse before the world ? Most sins that are confessed,
are such as seem not to be disgraceful, or such whose jus-
tification would double the disgrace, or such as are confes-
sed in pride, that the confessor may gain the reputation of
humility.
Whence is it but for want of self-denial, that Christian
love is grown so cold, while all profess it to be the badge of
Christ's disciples ? And that so many professors have so
little charity for any but those of their own opinions ; un-
less it be a slandering charity, or a persecuting, or murder-
ing charity ? That all is commendable, or excusable, that is
KPISTLE DEDICATORY. Vll
done by men of their own conceits ; and all condemnable,
or a diminutive good, that is found in those that differ from
them ; especially if they dispute, or write against them.
Whence is it but for want of self-denial, that men who
know that whoredom, and drunkenness, and theft, are sins,
can yet be ignorant (in the midst of light) that discord and
church-divisions are sins ? And that they hear him with
heart-rising, enmity or suspicion, that doth declaim against
them ? As if uniting were the work of satan, and dividing
were become the work of Christ. I mean not dividing from
those without, but dividing in his church, and among his
members ; who are all baptized with one Spirit, into one
body (1 Cor. xii. 13.), even the body of Christ, (not of the
pope,) of which even apostles are but members, (and there-
fore Peter was not the head) (1 Cor. xii. 27, 28.) ; which is
so tempered together by God, that there should be no schism
in it, but that the members should have the same care one
of another (1 Cor. xii. 24, 25.) ; and that for all the plain
and terrible passages against divisions, that are found in
the word of God, it seems to some a venial sin, and to others
a commendable virtue, if not a mark of Christian piety. I
may seem to speak incredible things of the delusions of
selfish professors of religion, if they were not attested by
the common and lamentable experience of the times.
And whence is it but for want of self-denial, that peace-
makers succeed no better in their attempts ? That while all
men cry up peace and unity, most men are destroying them,
and few are furthering them, and fewer do it with zeal and
diligence ; so few, that they are borne down in the crowd,
aud speed no better than Lot among the rabble of the Sodom-
ites, that cried out against him, *' This one fellow came in
to sojourn, and he will needs be a judge : now will we deal
worse with thee than with them ;" Gen. xix. 9. How long-
have some been longing, and praying, and moving, and la-
bouring for peace among the professed sons of piety and
peace in England ; and all (for ought I see) almost in vain ;
unless to the condemnation of a selfish, unpeaceable gene-
ration ! (But yet let the sons of peace plead for it, as long
as they have a tongue and breath to speak).
Whence can it be but for want of self-denial, that magis-
trates professing a zeal for holiness, regard no more the in-
terest of Christ ; but that the name (and but the name) of
Vm EPISTLE DEDICATORY.
liberty (a liberty that hath neither moral good or evil in it),
is set in the balance against the things of everlasting con-
sequence, and thought sufficient to overweigh them ? And
that the mere pretence of this indifferent carnal liberty, is
thought an argument of sufficient weight, for the introduc-
tion of a wicked damning liberty, even a liberty to deceive
and destroy as many as they can, and to hinder those that
endeavour men's salvation? And what is the argument
pleaded for all this ? It is partly a pretence of tenderness
and mercy ; and partly because men cannot be made reli-
gious by force. And must such ignorant and juggling con-
fusions serve turn, to cheat a nation of their religion and
liberties, and many thousands of their salvation ? As if all
the controversy were, whether we should force others to be
of our religion ? When it is only or principally, whether
we may hinder them from robbing us of our own ; and from
tempting unstable souls to sin and to damnation ; and from
hindering the means of men's salvation ; and from the open
practice of idolatry, or ungodliness : and if we cannot force
them to the Christian faith, cannot we hinder them
from drawincT others from it ? And are we unmerciful to
them, if we give them leave to damn themselves (for that is
the mercy that is pleaded for), and only hinder them from
damning others ? Is it cruelty, or persecution, to hinder
them from enticing souls to hell, as long as they may freely
go thither themselves ? I should rather think that if we
did our best to save themselves, it were far from cruelty :
for example ; if infidel or Papists' books be prohibited, what
cruelty or persecution is this? If Quakers be hindered
from railing at God's ordinances in the open streets and
assemblies, what cruelty or persecution is this? But some
think it enough for this toleration, that they think as confi-
dently they are in the right, as we do that they err! And
so do heathens, Mahometans, and infidels. And what h
shall every man have leave to do evil, that can but be igno-
rant enpugh to think (or say he thinks) that he doth well ?
And must magistrates rule as men that are uncertain whe-
ther there be a Christ, or a church, or a heaven, or hell, be-
cause some are found in their dominions so foolish or im-
pious as to be uncertain of it ? In plain English, is it any
hindrance to men's salvation, and furtherance of their dam-
nation, to be made infidels. Papists, and such as deny the
EPISTLE DEDICATORY. IX
essentials of Christianity, or not? If npt, then away with
Christianity and reformation ; why do we pretend to it our-
selves? But if it be, will merciful rulers set up a trade for
butchering of souls ; and allow men to set up a shop of poi-
son, for all to buy and take that will? Yea, to proclaim
this poison for souls, in streets and church-assemblies, as if
men's souls were no more worth than rats, or mice, or hurt-
ful vermin, or it were some noble achievement to send as
many as may be to the devil ? Judge impartially, whether
all this be not for want of self-denial. If selfish interest
led them not to this, and if they were more tender of the in-
terest of Christ than of their own, than of men's souls than
of their flesh, it would not be thus. But the same argument
that tempts the sensual to hell, doih tempt such magistrates
to set up liberty for drawing men to hell. The wicked sell
their souls to spare the flesh, and let go heaven to enjoy
the liberty of sinning ; and run into hell to escape the trou-
ble of a holy life : and such magistrates sell the people's
souls to spare the flesh of the deceivers ; and in tenderness
and mercy to their bodies, they dare not restrain men from
seeking their damnation. Is faith and holiness propagated
by persuasion, and not by force? Surely then infidelity,
popery and ungodliness, are propagated by persuasion too f
Again I tell you, self-love doth make such rulers wiser than
to grant commission or liberty to all that will, to entice their
soldiers to mutinies or rebellion, their wives to adultery,
their children to prodigality, or their servants to thievery :
hut their love of Christ and men's salvation is not so strong
as to satisfy them whether men should be hindered from
raising mutinies in his church, and from destroying souls !
Forsooth they tell us that Christ is sufficient to look to his
own cause. Very true, (and they shall one day know it).
But must he not therefore teach or rule by men? Is not
adultery, murder, theft, rebellion, against the cause of Christ,
and his laws, as well as popery and infidelity ? And must
they therefore be let alone by man ? Christ is sufficient to
teach the world, as well as to govern. But doth it follow
that men must be no teachers, under him? Nothing but
selfishness could cause this blindness.
And because I know that this stream proceeds from tlie
Roman spring, and it is their great design to persuade the
world, that it belongs not to magistrates to meddle with re-
X EPISTLE DH.DICATORY.
ligion, but only to cherish them that the pope approveth of,
and to punish those whom the pope condemns, and that
Christ must govern and judge of matters of religion himself;
that is, bj'^ his pretended Roman vicechrist ; I shall only now
say this, that if Rome were acquainted with self-denial, and
if the selfish, carnal interest of riches and rule, and worldly
greatness had not blinded them, they could never have be-
lieved themselves, that Christ did appoint the pope of Rome
to be his universal vicar ; and that princes and magistrates
in their own dominions, have not more power to judge who
is to be tolerated or punished by the sword, than the pope
of Rome ; when no priest, or prelate upon earth (as such)
hath any thing to do with such a judgment ; no, not in the
places where they live. All that they have to do therein,
is to judge who is the heretic, or offender, in order to his
censure and excommunication ; but it is magistrates only
that must judge who is the heretic or offender, in order to
corporal punishment or restraint. And this I undertake to
make good against all the Papists in the world : much more,
that the Roman tyrant hath no such power at the antipodes,
and in all the Christian nations of the earth.
Remember in all this, that I speak not against a tolera-
tion of godly, tolerable men. Episcopal, Presbyterian, Inde-
pendent, Anabaptist, &c. that will walk in charity, peace and
concord ; we shall never be well till these are closed.
But do we not know that Papists have Italy, and Spain,
and Germany, and France at hand to help them ? And that
if we grant them such a liberty as shall strengthen them and
make way for their power, we give them our own liberty, and
are preparing faggots for our own martyrdom, and giving
away the Gospel, that by wonders of mercy hath been till
now preserved, (and I hope shall be preserved in despite of
Rome and hell). Nor yet do I plead for any cruelty against
a Papist, but for a necessary defence of the interest of Christ
and the souls of men, and the hopes of our posterity. True
humanity abhorreth cruelty.
Did magistrates well know their dependence upon God,
and that they are his officers, and must make him their end,
they would not take their flocks to be their masters, though
they may take them for their charge ; nor would they set up
a carnal interest of the multitude against the pleasing of
God, and men's salvation : nor would they think so highly
EPI.STLK DEDICATORY. XI
of men's conceits and wills, as to judge it a matter of so much
moment, to allow them in religion to say and do what they
list. If allowing a man's self in the practice of known sin
is inconsistent with a state of grace, and a sign of a misera-
ble slave of satan, I leave it to you to consider, what it will
prove to allow others, even countries and nations, in known
sin. And if rulers know not that setting up an universal
vicechrist, and worshipping bread (though they think there
is no bread) with divine worship, and serving God in an un-
known tongue, with other points of popery, are sin 5 and
that opposing and reproaching the holy Scriptures, ordinan-
ces and ministry, are sin ; woe to such rulers, and woe to
the nations that are ruled by such. O what a blessing is a
holy, self-denying magistracy to a nation ! If one could have
told you twenty years ago, that you, and such as you should
be rulers in this land, how confidently would you have pro-
mised an universal encouragement to godliness, and a vigo-
rous promoting the cause of Christ, and a zealous suppres-
sing of all that is against it ! Little would you or I have
thought, that after professors of godliness were in power, so
many years should have been spent in destroying charity and
unity, and cherishing ahnost all that will stand up for the
devil, and plead his cause against the doctrine, and discipline,
and worship, and churches, and officers of Jesus Christ , and
that in their days it should have been put to the question.
Whether the ministry itself should be taken down ? and that
men in power should write for liberty, for all that will call
itself religion, even popery not excepted, (nor, I think, infi-
delity or Mahometanism itself) ; and that those that write
so should be men in power. My heart would have risen
against him as an odious calumniator, that should have pre-
sumed to tell me, that such men as have attempted this
would ever have come to such a pass : and t should have
encountered them with Hazael's question, '* Are they dogs,
that they should do so vile a thing ?" and exercise such
cruelty on souls, and seek to bring back the people of God
to the Romish vomit, and set up the greatest tyranny on
earth, and all under pretence of a religious liberty ?
But alas, it is not magistrates only that are so wanting
in self-denial. Ministers also are guilty of this crime, or
else we should not have been so forward to divisions, and so
backward to the cure ; nor would men of this profession, for
XU EPISTLE DEDICATORY.
the interest of their opinions and parties, have cherished dis-
sension, and fled from concord, and have had a hand in the
resisting and pulling down authority, and embroiling the
nations in wars and miseries. And whence is it but for want
of self-denial, (for our own faults must be confessed) that
the ministers of Christ are so much silent in the midst of
such heinous miscarriages as the times abound with? I know
we receive not our commission as prophets did, by imme-
diate, extraordinary inspiration : but what of that ? The
priests that were called by an ordinary way, were bound to
be plain and faithful in their office, as well as the prophets ;
and so are we. How plainly spoke the prophets, even to
the king ! and how patiently did they bear indignities and
persecutions ! But now we are grown carnally wise and
cautelous ; (for holy wisdom and caution I allow ;) and if
duty be like to cost us dear, we can think that we are ex-
cused from it. If great men would set up popery in the land
by a toleration, alas ! how many ministers think they may
be silent, for fear lest the contrivers should call them sedi-
tious, or turbulent, or disobedient, or should set men to rail
at them and call them liars and calumniators; or for fear they
should be persecuted, and ruined in their estates and names.
If they do but foresee that men in power and honour in the
world will charge them with lies or unchristian dealing for
speaking the words of truth and soberness against the in-
troduction of popery and impiety, and that they shall be
made as the scorn and offscouring of all the world, and have
all manner of evil sayings falsely spoken of them for the sake
of Christ, his church and truth, they presently consult with
flesh and blood, and think themselves discharged of their
duty ; when God saith, '' If the watchman see the sword
come, and blow not the trumpet, and the people be not
warned ; if the sword come and take any person from among
them, he is taken away in his iniquity, but his blood will 1
require at the watchman's hand;" Ezek. xxxiii. 6. And
were we no watchmen, yet we have this command, " Thou
shall not hate thy brother in thy heart ; thou shalt in any-
wise rebuke thy neighbour, and not suffer sin upon him ;"
Lev. xix. 17. Yet now many ministers will be cruelly silent,
lest they should be charged with malice, and hating those
they are commanded to rebuke. The sword of violence I
persuade them not to meddle with ; but were it not for want
EPISTLE DEDlCATOItV. XIll
of self-denial, the sword of the Spirit would be more faith-
fully managed against the sins of the greatest enemies of
Christ and of the Gospel, than it is by most, though it should
cost us more than scorns and slanders, and though we knew
that bonds and afflictions did abide us.
And verily, I cannot yet understand, that the contempt
and scorn of the ministry in England is fed by any thing so
much as selfishness. Could we be for all men's opinions and
carnal interests, (O what experience have I had of this !) all
men, for aught I see, would be for us. Is it a crime to be a
minister? Doubtless it is then a crime to be a Christian.
And he that rails at us as ministers to-day, it is like will rail
at us as Christians to-morrow. But if such will vouchsafe
to come to me, before they venture their souls, and soberly
debate the case, I will undertake to prove the truth of Chris-
tianity. The world may see in Clem. Writer's exceptions
against my "Treatise against Infidelity," what thin transpa-
rent sophisms, and silly cavils, they use against the Chris-
tian cause **. When they have well answered, not only that
treatise, but Du Plessis, Grotius, Vives, Ficinus, Micrelius,
and the ancient apologies of the Christian writers of the
church, let them boast then that they have confuted Chris-
tianity. The devil hath told me long ago in his secret temp-
tations, as much against the Christian faith, as ever I yet
read in any of our apostates ; but God hath told me of much
more that is for it, and enabled me to see the folly of their
reasonings, that think the mysteries of the Gospel to be
foolishness.
But if it be not as ministers and Christians that we are
hated, what is it then ? If because we are ignorant, insuffi-
cient, negligent or scandalous, why do they not by a legal
trial cast us out, and put those in our places that are more
able, diligent and godly, when we have provoked them to it
and begged it of them so often as we have done '^ ? If it be
because we are not Papists, it is because we cannot renounce
all our senses, our reason, the Scripture, the unity, judg-
ment and tradition of the far greatest part of the universal
*» See my Reasons of the Christian Religion, since written.
c I may, with Tettullian, call all our enemies to search their court records, and
see how many o( us have been cast out or silenced for any immorality, but for obeying
conscience against the interest, or wills, of some who think that conscience should
give place to their commands. Read the two or three last chapters in Dr. Ilolden's
Aual. fidei.
XIV EPISTLK DKDICATORY.
church. If I have not already proved that popery fighteth
against all these, and am not able to make it good against
any Jesuit on earth, let them go on to number me with he-
retics, and let them use me as they do such, when I am in
their power. If we are hated because we are not of the
opinions of those that hate us, it seems those opinions are
enemies to charity ; and then we have little reason to em-
brace them. And if this be it, we are under an unavoidable
necessity of being hated : for, among such diversity of
opinions, it is impossible for us to comply with all, if we
durst be false to the known truth, and durst become the ser-
vants of men, and make every self- conceited brother the
master of our faith. If we are so reviled, because we are
against an universal liberty of speaking or writing against
the truths and ways of Christ, and of labouring in Satan's
harvest, to the dividing of the churches, and the damnation
of souls, it is then in the upshot, because we are of any re-
ligion, and are not despisers of the Gospel, and of the church,
and of men's salvation ; and because we believe in Jesus
Christ. I have lately found by their exclamations, and com-
mon defamations, and threatenings, and by the volumes of
reproaches that come forth against me, and by the swarms
of lies that have been sent forth against me through the land,
that even the present contrivers of England's misery, (liberty,
I would say) and of toleration for popery, and more, are
i themselves unable to bear contradiction from one such an
inconsiderable person as myself ; and they have got it
into the mouths of soldiers, that my writings are the cause
of wars, and that till I give over writing, they shall not give
over fighting (though I do all that I am able for peace ^).
And if this be so, what a case would they bring the nation
into, by giving far greater liberty to all, than ever I made
use of! Unless they still except a liberty of contradicting
themselves, they must look for other kind of usage, when li-
bertinism is set up. Yea, if they will seek the ruin of ilw
church and cause of Christ, they must look that we should
^ take liberty to contradict them, and to speak for Christ and
'• Read Mr, StubJjs's and Mr. Eogers's booVs against rae j and the soldiers openly
thus calumniated me and threatened my death, as the said authors desired Jhein to
call me to a trial, even for spcakitig and writing against their casting down the govern-
ment of the laud, aj)d setting up themselves, and attempting at once to vote out all i he
parish ministers.
EPISTLE DEDICATORY. X\
the souls of men, till they have deprived ub of tongues, o^
pens, or lives ; and they must expect that we obey God ra-
ther tlian men, and that, as Paul did Peter (Gal. ii. 1 1.), we
withstand them to the face ; and that satan shall not be un-
resisted, because he is transformed into an angel of light;
nor his ministers be unresisted, because they are transform-
ed into the ministers of righteousness ; nor the false apos-
tles and deceitful workers, because they are transformed into
the apostles of Christ; 2 Cor. xi. 13 — 15. Nor must they
think to do so horrid a thing, as to weave their libertinism,
and toleration of popery, into a new fundamental constitu-
tion of the commonwealth, which parliaments must have no
power to alter, and that the ages to come shall curse us for
our silence, and say that ministers and other Christians were
all so basely selfish, as for fear of reproaches or sufferings
to say nothing, but cowardly to betray the Gospel with their
country ^ If the rattling of the hail of persecution on the
tiles, even on this flesh, which is but the tabernacle of our
souls, be a terrible thing ; how much more terrible is the in-
dignation of the Lord, and the threats of him who is a con-
suming fire ! If you can venture your life against an enemy
in the field, we are bastards, and not Christians if we cannot
venture ours, and give them up to persecuting rage, as long
as we know that we have a master that will save us harmless,
and that the God whom we serve is able to deliver us, and
that he hath charged us not to fear them that kill the body,
and after that can do no more, 8lc. ; and that he hath told us
that we are blessed when men revile us and persecute us,
and say all manner of evil against us falsely for his sake ;
bidding us, " rejoice and be exceeding glad, for great is our
reward in heaven ; for so persecuted they the prophets that
were before us ;'' Matt, v, 10 — 12. And when we are told
that " he that will save his life shall lose it ; and whosoever
shall lose his life, for the sake of Christ, shall find it;" Matt.
xvi. 25. And when we know that we own a cause that shall
prevail at last, and resist them " whose end shall be accord-
ing to their works ;" 2 Cor. xi. 15.
And what though this be unknown to the opposers ; that
will not warrant us to betray a cause that we know to be of
* I know that it hardenctii thousands in impenitency, to say tliat others have
done worse ; and is tlie matter mended with you? And will it also ease men in hell
to think that some others suffer moref
XVI EPISTLE DEDICATORY.
God; nor will the ignorance of others excuse us for neg-
lecting known truth and duty. If the souls of private per-
sons be worth all the study and labour of our lives, and we
must deal faithfully with them, whatever it shall cost us ;
surely the safety of a nation, and the hopes of our posterity,
and the public interest of Christ, is worthy to be spoken for
with much more zeal, and we may suffer more joyfully, for
contradicting a public destroyer of the church, than for tel-
ling a poor drunkard or whoremonger of his sin and misery.
Hitherto I have permitted my pen to express my sense
of the common want of self-denial in the land : now give
me leave, as your most affectionate, faithful friend, to turn
my style a little to yourself, and earnestly to entreat of you
these following particulars,
1. In general that as long as you live you will watch
against this common deadly sin of selfishness, and study
continually the duty of self-denial. We shall be empty of
Christ, till we are nothing in ourselves. *' Blessed are the
poor in spirit, for theirs is the kingdom of heaven." Self is
the strongest and most dangerous enemy that ever you
fought against. It is a whole army united ; and the more
dangerous because so near. Many that have fought as va-
liantly and successfully against other enemies as you, have
at last been conquered and undone by self. And conquer
it you cannot without a conflict ; and the conflict must en-
M dure as long as you live ; and combating is not pleasing to
the enemy ; and therefore as long as self is the enemy, and
self-pleasing is natural to corrupted man, (that should be
wholly addicted to please the Lord), self-denial will prove a
difficult task : and if somewhat in the advice that would
engage you deeper in the conflict, shoiild seem bitter or un-
grateful, I should not wonder. And let me freely tell you,
that your prosperity and advancement will make the work
so exceeding difficult, that since you have been a Major
General, and a Lord, and now a Counsellor of State, you
have stood in a more slippery, perilous place, and have need
of much more grace and vigilancy, than when you were but
Baxter's friend. Great places and employments have great
temptations, and are great avocations of the mind from God.
And no error scarcely can be small, that is committed in
public, great affairs ; which the honour of God, and the
temporal and spiritual welfare of so many, do in some sort
EPISTLE DEDICATORY. XVll
depend upon. These times have told us to our grief, what
vii3toiy and prosperity can do, to strengthen the selfish prin-
ciple in men : they have swallowed camels since they were
lifted up, that would have strained at gnats in a lower state.
The ministry, and ordinances, andholy communion that once
were sweet to them, are grown into contempt. Centaury
and wormwood are excellent helps to procure an appetite
and strengthen the stomach ; but marrow and sweetness
breed a loathing. The vertiginous disease is not so strong
with them that are on the ground, as with them that stand
on the top of a steeple. I had rather twenty times look up
at them that are so exalted, than stand with them, and have
the terror of looking down. Had not professors been in-
toxicated by prosperity, they had not believed and lived so
giddily. I have often seen men's reason marred with a cup
or two too much, but seldom by too little. And too many
I have known, that have wounded conscience and sold their
souls for the love of prosperity and wealth ; but none that
ever did it for poverty. For a rich man to be saved is im-
possible to man, though all things are possible with God ;
Matt. xix. 26. Luke xviii. 27. For my own part, I bless
God that hath kept me from greatness in the world, and I
take it as the principal act of friendship that ever you did
for me, that you provoked me to this sweet, though flesh-
displeasing life of the ministry, in which I have chosen to
abide. I had rather lie in health on the hardest bed, than fj
be sick upon the softest : and I see that a feather-bed mak-
eth not a sick man well. The sleep of the labouring man
is sweet : the ploughman's brown bread and cheese is more
savoury to him, and breedeth fewer sicknesses than the ful-
ness and variety of the rich. This country diet doth not
cherish voluptuousness, arrogancy, vainglory, earthlymind-
edness, uncharitableness, and other selfish diseases, so much
as worldly greatness doth.
Experience telletli us that most men are best in a low es-
tate ; insomuch that a bad man in sickness will speak bet-
ter, and seem more penitent and mortified, than many better
men in health. It is a wonderful hard thing to live like a
Christian in full prosperity ; and to be above this world, and
have lively apprehensions of the invisible things, and live a
heavenly conversation, in health and wealth, when our flesh
hath so much provision at hand, to accommodate and please
VOL. XI. c
#
XVIU I PISTLE DEDICATORY.
it. Prosperity doth powerfully corrupt the mind ; it breed -
eth many dangerous errors and vices ; and it maketh use-
less that knowledge which men have ; so that though such
men can speak the same words as another, about the mat-
ters of the life to come, it is but dreamingly, and without
life. Their knowledge hath but little power on their hearts
' and lives. The world is so great with them, which is as no-
thing, that God and everlasting life are as nothing to them,
which are all. They are so full of the creature, that they
have no room for Christ ; and so busy about earth that they
have butlittle time for heaven ; and taste so much sweetnessin
their present pomp, that they cannot relish the true and du-
rable delights. They know their morals, as they know some
astronomical or geometrical verities, by an opinion or un-
efFectual knowledge ; so that indeed they know not what
they know. Pausanias in his prosperity desiring to hear
some secrets of philosophy, had no more from Simonides,
but, 'Remember that thou art a man ;' he contemned this at
the present, as a ridiculous memento of that which no man
could forget ; but when he was reduced to an extremity, he
then remembered the philosopher's lesson, and perceived
there was more in it than he understood when he contemn-
ed it.
How little is there in a prosperous state, that should
seem desirable in a wise man's eyes ! Why is it that great
%d travellers and statesmen, and all that have most tried the
world, desired to withdraw from it toward the evening of
their age, and to retire themselves into a private life, that
they may there look towards eternal things, and cry out of
the vanity and vexation which they have here found ? Must
we not conceive them wiser after much experience than be-
fore ; and therefore wiser in their recess, than in their aspir-
ings ; and therefore that it is folly to be ambitious, and wis-
dom to contemn the world ? Why else do dying men most
contemn it ? Dear friend, you will think of these things
more understandingly and more feelingly one of these days,
when you come to die, than you can do now. I would not
for all the world have been without the advantages of look-
ing death so often in the face, as I have done since you first
knew me. If I have been but awhile without this sight, and
have but conceited that yet I have many years to live, alas,
how it hath enervated my knowledge and my meditations !
EPISTLE DEDICATORY. XIX
So that twenty times thinking the same holy thoughts, will
not do so much as once will do, when I seem to be nearer
my everlasting state.
And what doth worldly greatness add to your real worth
in the eyes of God, or of wise men ? Magistracy, as a thing
divine, I honour : but James hath taught me, not to be par-
tial to the rich as rich, and call up the man with the gold
ring and gay attire, and say to the poor, * Sit there at my
footstool.* As to be proud of fine clothes is a childish or
womanish piece of folly, below a man ; so to be proud of
victories, and dignities, and wealth, and worldly honours,
is the vanity of an infidel or atheist, and below a Christian
that hath the hopes of heaven. If a man be holy, he is
above his worldly greatness, and beareth it as his burden,
and feareth it as his snare. And if he be carnal, he is the
faster in his misery ; and golden fetters are stronger than
any others. A pebble-stone on the top of Atlas is but a
pebble ; and a pearl is a pearl in the bottom of the sea. A
nettle on the top of a mountain is but a nettle ; and a cedar
in the lowest valley is a cedar. If God dwell with the con-
trite, and have respect to him that is poor and humble, and
trembleth at his word, it seems they are most to be respect-
ed, and are the most honourable, if God can put more honour
upon us by his approbation than man. God will not ask
us, where we have grown (in order to our justification) but
what fruit we have borne : nor whether we were rich or
poor, but whether we were holy or unholy : nor what was
our station, but how we behaved ourselves in it.
Prosperity usually breedeth a tenderness, and sickly
frame of soul, so that we can scarce look out of door, but
our affections take cold ; and can scarce feed on the most
wholesome food, but we receive it with some loathing, or
turn it to the matter of some disease. But to worldly vani-
ties, it breeds a canine appetite ; so that ambitious wretches
are like dogs, that greedily swallow the morsel that you cast
them, and presently gape for more. But wholesome poverty
hardeneth us against such tenderness and infirmities, and
breedeth not such diseases in the soul.
" A poor man's rod when thou dost ride,
Is both a weapon and a guide ;"
Saith our serious poet. I sleep most sweetly when I have
XX EPISTLE DEDICATORY.
travelled in the cold ; frost and snow are friends to the seed,
though they are enemies to the flower. Adversity indeed is
contrary to glory, but it befriendeth grace. Plutarch tells
us, that when Csesar passed by a smoky, nasty village, at
the foot of the Alps, some of his commanders merrily asked
him, v^^hether there was such a stir for commands, and digni-
ties, and honours among those cottages, as there was at
Rome ? The answer is easy. Do you think that an Antony,
a Mark, a Jerome, or such other of the ancient retired
Christians, were not wiser and happier men than a Nero or
a Caligula, yea, or a Julius or Augustus Csesar? Is it a de-
sirable thing to be a lord or ruler, before we turn to common
earth ; and as Marius that was one day made emperor,
and reigned the next, and was slain by a soldier the next ;
so to be w^orshipped to-day, and laid in the dust if not in
hell, to-morrow? It was the saying of the emperor Severus,
' Omnia fui, sed nihil expedit ;' and of king David, " I have
seen an end of all perfection.'' O value these things but as
they deserve ! Speak impartially ; are not those that are
striving to get up the ladder, foolish and ridiculous, when
those that are at the top, have attained but danger, trouble
and envyj and those that fall down are accounted misera-
ble?
" Sed nulla aconita bibuntur
Fictilibus " Juvenal.
There are more draughts of poison given in golden than in
earthen vessels, saith the poet. The Scythian, therefore,
was no fool, who, when the emperor Mich. Paleologus sent
him precious ornaments and jewels, asked what they were
good for ; whether they would preserve him from calamity,
sickness or death ; and sent them home when he heard they
were of no more use. You desire not the biggest shoes or
clothes, but the meetest ; so do by your dignity and estate.
As you must ask your daily bread, so must you desire no
more ; neither poverty, nor riches, but convenient food ; yet
so as to learn to abound and to want, and in every state to
be content : bearing riches and dignity if cast upon you,
without seeking ; but not desiring or gaping after them, nor
glorying in them; undergoing them as a burden with pa-
tience and self-denial, and carefully using all for God ; but
neither desiring nor using them for carnal self. ** They that
EPISTLE DEDICATORY. XXl
will be rich (or great) fall into temptation and a snare, and
into many foolish and hurtful lusts, which drown men in
destruction and perdition : for the love of money is the root
of all evil, which while some coveted after, they have erred
from the faith, and pierced themselves through with many
sorrows;" 1 Tim.vi.9, 10.
Remember where you begun, and where you must end.
Naked you came into the world, and naked you must return
to dust. You brought no riches hither, and none shall you
take hence, unless you learn the blessed art of making friends
of the unrighteous mammon, and laying up a good founda-
tion against the time to come, and laying up a treasure in
heaven, by the right improvement of your present mercies.
Though our life be not circular, but progressive, the end, as
to our naturals, is more like to the beginning than to the
middle. If we die not children, yet more like to children
then we live. It is sad that the height and perfection of our
age should be the height of our folly; and that childhood
and retired age should be least entangled with these vani-
ties. And it is a lamentable stupidity that alloweth self so
confidently to play its game, so near eternity, where one
would think the noise of damned souls, and the triumphant
joys of blessed saints, that passed to rest by the way of self-
denial, should mar the sport, and turn their pride into shame
and trembling ; and the great things of mortality that are
even at hand, should drown the noise of pomp and pleasure,
and make the greatness of this world appear an inconsidera-
ble thing. The Lord grant that you be no less humble, and
heavenly, and true to Christ, and above this world, than
when you and I had our first familiar converse, (and sure by
this time you should be much better). It is said of Agatho-
cles, king of Sicily, that having been a potter's son, he
would always have together, earthen and golden vessels at
his table, to remember him of his original. You tread on
earth, and bear about you such evidences of your frailty, as
serve to tell you whence your flesh is, and whither it is go-
ing, and how it should be used now. Remember also your
spiritual new birth, by what seed you were begotten, and by
what milk you were nourished, and see that you degenerate
not, and do nothing unworthy that noble birth, and the hea-
venly nature then received.
II. And remember that self-denial is never right, unless
XXll EPISTLE DEDICATORY.
it be caused by the love of God ; and as you deny yourself
so you entirely and unreservedly devote yourself to him
To this end I crave your observation of these few unquest-
ionable precepts.
1. Take heed of unbelief, and dread all temptations tend-
ing to it, and live by that faith which maketh absent things
to be to you as present, and things unseen, as if they were
seen. When heaven once loseth its interest in the soul, the
world may play 'rex/ and delude and destroy us at its plea-
sure.
2. Take heed of all intrusions of selfishness : especially
overvalue not your own understanding in the things of God.
Draw not a great picture of a little man. Be not easily
drawn to contemn the judgments of those that have searched
the holy Scriptures, with equal diligence and humility, and
with much; more advantages of retiredness, and time, and
helps, than you.
3. Take heed of engaging your hand, or tongue, or se-
cret thoughts, against the faithful ministers of Christ; but
further the work of Christ in their hands with all your power.
I am no prophet, but yet presume to say, that if the re-
proaches of a faithful ministry in England be purged away
without some dreadful judgment of God on the apostate re-
proachers, or else a desertion of the nation, by a removal of
our glory, I shall wonder at the patience and forbearance of
the Lord. It is a dreadful observation, to see so much of
the spirit of malignity possessing those that once said they
fought against malignants. And that the ministers and ser-
vants of the Lord, are railed at by many of them, as formerly
they were by the worst of those that their hands destroyed ;
and with this dreadful aggravation, that then it was but some
that were reviled, and now with many it is all : then it was
under the name of Puritans and Roundheads, and now it is
openly as ministers, under the name of priests, and black-
coats, and presbyters, and pulpiteers. What have these
souls done, that they are so far forsaken by the Lord? The
Judge of all the world is at the door, that will plead his ser-
vants' cause in righteousness. It is hard kicking against
the pricks. He that despiseth, despiseth not men, but God.
Persecution under pretence of liberty, is heightened with
hypocrisy, and is one of the greatest sins in the world. But
men are not catched in spiders' webs, though flies are : our
EPISTLE DEDICATOKY. XXlll
Lord will make us a way to escape. Persecution never con-
quered Christ; and because he lives, we shall live also.
Here is the faith and patience of the saints.
I know that malice wants not words to cloak their iniqui-
ty : he that hath will and power to do hurt, hath so much wit
as to pretend some reason for it : though I think that ma-
lice did never walk more nakedly, since the primitive perse-
cutions, than it doth in England at this day. Their princi-
ples and profound contrivances they can hide, but their
malignity goes stark naked, and is almost grown past shame.
They talk against mercenary ministers as if they had never
read ICor.ix., Mai. iii., and such I^other Scriptures; or as
if they envied food and raiment to them that watch and la-
bour for their souls, to whom they are commanded to give
double honour (1 Tim. v. 17.), when they envy not provender
to their horses, nor fodder to their labouring ox, nor the
crumbs to their very dogs ^. But the matter is, that their
wit is too scant and narrow for their malice 5 and therefore
the Popish and malignant enemies have no fairer pretence
to cast out the ministry, than by this engaging the covetous-
ness of the ignorant and ungodly sort against them. They
talk of our want of a just call ; but what is it in point of
calling that is wanting? Abilities say some, succession
say others, miracles say others ; and indeed it is what the
interest of selfish men doth dictate to the accusers. O that
they would tell us what is the due call ; and where is the
ministry on earth that hath it, if we have it not ? If they
would have all laid by that work not miracles, we may see
what they would have done to the church. If we are not
what they would have us be, and do not what they would have
us do, why do they not come in charity and meekness, and
shew us the course that we should take? If we are fools,
or beside ourselves, it is for them. The God whom we
serve, that will shortly judge us, is our witness, that we have
chosen the calling that we are in, for their salvation and for
his glory ; and that we labour in it in season and out of sea-
son to please Christ, and to profit them, rather than to please
or accommodate our flesh. You brought me into the ministry ;
I am confident you know to what ends, and with what inten-
tions I desired it : 1 was then very ignorant, young and raw :
^ The Quakers and other sclf-estceiucrs are never the more reconciled to us, now
wc have been eleven years turned out of all.
XXIV EPISTLE DEDICATORY.
though my weakness be yet such as I must lament, I must
say, to the praise of the great Shepherd of the flock, that he
hath since then afforded me precious opportunities, much
assistance, and as much encouragement as to any man that
I know alive. You know my education and initial weak-
ness was such, as forbiddeth me to glory in the flesh : but
I will not rob God of his glory, to avoid the appearance of
ostentation, lest I be proud of seeming not to be proud- I
doubt not but many thousand souls will thank you, when
they have read that you were the man that led me into the
ministry. And shall I entertain a suspicion that you will
ever hearken to those men that would rob you of the reward
of many such works, and engage you against the King of
saints ? Is it gain, or ease, or worldly advantages that con-
tinueth me in the work ? Let me speak as a fool, seeing it
is for the Lord, in imitation of Paul, that was no fool. Was
I not capable of secular and military advancement as well
as others that are grown great? Did I ever solicit you so
much as for my arrears (which is many hundred pounds)?
You could scarce do the thing that would gratify my flesh
more, than to silence and depose me from the ministry.
Might I consult with the flesh, I should be more against my
own employment than many of my enemies are. Did I but
turn physician I could get more worldly wealth, and my pa-
tients would not be so froward, and quarrelsome, and un-
thankful as most ministers find their carnal auditors to be.
When men come to me for physic for their bodies how sub-
missive are they : and how they entreat, and what thanks
after will they return I But when we would help their souls,
what cavils, and quarrels, and unthankful obstinacy do we
meet with ! We must be much beholden to them to accept
our help, and all will not serve turn. My patients that have
bodily diseases will pay me if I would take it ; but if by
giving them twice as much as I receive, I could satisfy and
further the case of diseased souls, how joyful should I be !
And must we deny ourselves and all things in the world for
our peoples' sake, and after all be reproached, as if we were
a mercenary generation and sought ourselves ? O how will
God confound this ingratitude when he comes to judge!
Something they might say if the ministers of England
had the provision of the French and other Popish clergy.
(1 will not presume to compare now our calling, fidelity and
EPISTLE DEDICATORY. XXV
maintenance with magistrates, judges and men of other pro-
fessions). Should I suppose the magistracy epitomized in
you, and the ministry in me, I should give you an undue
advantage ; for I suppose there are far more ministers better
than me than there are magistrates better than you ; and
yet I think you would not judge of me as the ministers are
judged of. As there are no such commissioners for ejection
of scandalous, insufficient, negligent magistrates as are for
the ejection of such ministers, so if there were, I should not
doubt but you would quickly see which part were liable to
more exceptions. But when I look on the faithful ministers
round about me, how many of them could I name, with whom
my conscience tells me 1 am not worthy to be compared in
holiness, 1 am then amazed at the ingratitude of the apos-
tates of this age. How constantly and zealously do they
preach in public, at home and abroad, some of them many
times a week ; how diligently do they instruct the ignorant
in private, from house to house; how unblamably, and
meekly, and self-denyingly do they behave themselves ; and
are men that once made profession of religion become the
enemies of such a ministry? " O my soul, come not thou
into their secret ; unto their assembly, mine honour, be not
thou united :" Gen.xlix.6. I had rather be in the case of
Turks, yea, of cannibals, than of those men.
I know that many think our very ignorant dividers to
have more illumination, and that the pastors of the flocks are
carnal, ignorant men ; (as the blind man that rushed against
another, and asked him whether he were blind, that he could
not go out of his way ?) But I have long tried the spirits,
and I have found that these camelions have nothing within
but lungs : and that straw and little sticks may make the
quickest and the lightest blaze, but will not make a durable
tire as the bigger fuel doth. A bittern hath a louder voice
than a swan or eagle; and in some one thing a bungler may
excel a better workman ; and what if one minister excel in
one gift, and another in another, and few in all ; is not this
like the primitive administration ? You be not angry with
your apple-tree that it bears not plums, nor with your pear-
tree that it bears not figs.
But I have been too tedious. I beseech you interpret
not any of these words as intended for accusation or unjust
suspicion of yourself: God forbid you should ever fall from
XXVI EPISTLE DEDICATORY.
that integrity that I am persuaded you once had. But my
eye is on the times with grief, and on my ancient, dearest
friend with love : and in an age of iniquity and temptation
my conscience and the world shall never say that I was un-
faithful to my friend and forbore to tell him of the common
dangers.
Dear friend, take heed of a glittering, flattering world.
Remember that greatness makes few bad men good, and few
good men better. As Seneca saith, * The carcase is as truly
dead that is embalmed, as that which is dragged to the grave
with hooks.'
And this I say, " The time is short : it remaineth that
they that weep, be as if they wept not ; and they that re-
joice, as though they rejoiced not: and they that buy, as
though they possessed not ; and they that use this world, as
they that use it not; for the fashion of this world passeth
away;'' ICor.vii. 29 — 31. And when the soul of the worldly
fool is required of him, then whose shall all their dignities,
and honours, and riches be ? In the meantime, God j udgeth
not by outward appearance as man j udgeth, nor honoureth
any for being honoured of men.
* Solus honor merito qui datur, ille datur.' — Juvenal,
These truths (well known to you) I thought meet to set
before your eyes, not knowing whether I shall ever more
converse with you in the flesh ; and also to desire you
seriously to read over these popular sermons (persuaded to
the press by the importunity of some faithful brethren that
love a mean discourse on so necessary a subject). " Watch
and pray, that ye enter not into temptation." I rest.
Your Friend,
RICHARH BAXTER.
September 1», 1669.
THE
PREFACE.
Readers,
I HERE presetit to your serious consideration, a subject of
such necessity and consequence, that the peace and safety
of churches, nations, families and souls do lie upon it. The
eternal God was the beginning and the end, the interest, the
attractive, the confidence, the desire, the delight, the all of
man in his upright uncorrupted state. Though the Creator
planted in man's nature the principle of natural self-love, as
the spring of his endeavours for self-preservation, and a
notable part of the engine by which he governeth the world,
yet were the parts subservient to the whole, and the whole
to God ; and self-love did subserve the love of the universe
and of God ; and man desired his own preservation for these
higher ends. When sin stepped in it broke this order ; and
taking advantage from the natural innocent principles of
self-love, it turned man from the love of God, and much
abated his love to his neighbour and the public good, and
turned him to himself by an inordinate self-love which ter-
minateth in himself, and principally in his carnal self, in-
stead of God and the common good ; so that self is become
all to corrupted nature, as God was all to nature in its in-
tegrity. Selfishness is the soul's idolatry and adultery, the
sum of its original and increased pravity, the beginning and
end, the life and strength of actual sin, even as the love of
God is the rectitude and fidelity of the soul, and the sum of
all our special grace, and the heart of the new creature, and
the life and strength of actual holiness. Selfishness in one
word expresseth all our aversion positively, as the want of
the love of God expresseth it privatively ; and all our sin is
summarily in these two, even as all our holiness is summarily
XXVllI PREFACE.
in the love of God and in self-denial. It is the work of the
Holy Ghost by sanctifying grace to bring off the soul again
from self to God Self-denial therefore is half the essence
of sanctification. No man hath any more holiness than he
hath self-denial. And therefore the law (which the sanc-
tifying Spirit writelh on the heart) doth set up God in the
first table, and our neighbour in the second, against the
usurpation and encroachment of this self. It saith nothing
of our love and duty to ourselves, as such, expressly. In
seeking the honour and pleasing of God, and the good of
our neighbour, we shall most certainly find our own felicity,
which nature teacheth us to desire. So that all the law is
fulfilled in love, which includeth self-denial, as light in-
cludeth the expulsion of darkness, or rather as loyalty in-
cludeth a cessation of rebellion and a rejection of the leaders
of it, and as conjugal fidelity includeth the rejection of
harlots. The very meaning of the first commandment is,
" Thou shalt love the Lord thy God with all thy heart,*' &c.,
which is the sum of the first table, and the commandment
that animateth all the rest. The very meaning of the last
commandment is, *' Thou shalt love thy neighbour as thy-
self;" which is the summary of the second table, and in
general forbiddeth all particular injuries to others, not
enumerated in the foregoing precepts, and secondarily
animateth the four antecedent precepts. The fifth com-
mandment looking to both tables and conjoining them, com-
mandeth us to honour our superiors in authority, both as
they are the ofiicers of God, and so participatively divine,
and as they are the heads of human societies, and our sub-
jection necessary to common good : so that self-denial is
principally required in the first commandment, that is, the
denying of self as opposite to God and his interest ; and
self-denial is required in the last commandment, that is, the
denying of self, as it is an enemy to our neighbour's right
and welfare, and would draw from him unto ourselves. Self-
love and self-seeking as opposite to our neighbour's good,
is the thing forbidden in that commandment ; and charity,
loving our neighbour as ourselves and desiring his welfare
as our own, is the thing commanded. Self-denial is required
in the fifth commandment in a double respect, according to
the double respect of the commandment: 1. In respect to
God, whose governing authority is exercised by governors.
PREFACE. XXIX
their power being a beam of his majesty, the fifth command-
ment requiring us to deny ourselves by due subjection, and
by honouring our superiors ; that is, to deny our own aspir-
ing desires, and our refractory minds and disobedient self-
willedness, and to take heed that we suffer not within us
any proud or rebellious dispositions or thoughts that would
lift us up above our rulers, or exempt us from subjection to
them. 2. Jn respect to human societies, for whose good
authority and government is appointed ; the fifth command-
ment obligeth us to deny our private interest, and in all
competitions to prefer the public good, and maketh a promise
of temporal peace and welfare in a special manner to those
that in obedience to this law do prefer the honour of govern-
ment and the public peace and welfare before their own.
Thus charity as opposed to selfishness and including self-
denial, is the very sum and fulfilling of the law ; and selfish-
ness is the radical comprehensive sin (containing uncharita-
bleness) which breaks it all.
And as the law, so also the Redeemer, in his example and
his doctrine doth teach us, and that more plainly and ur-
gently, this lesson of self-denial. The life of Christ is the
pattern which the church must labour to imitate ; and love
and self-denial were the summary of his life : though yet he
had no sinful self to deny, but only natural self. He denied
himself in avoiding sin j but we must deny ourselves in re-
turning from it. He loved not hisJife in comparison of his
love to his Father, and to his church. He appeared without
desirable form or comeliness. " He was despised and rejec-
ted of men; a man of sorrows, and acquainted with grief.
He bore our griefs, and carried our sorrows, and was esteem-
ed stricken, smitten of God, and afilicted. He was wounded
for our transgressions, he was bruised for our iniquities ; the
chastisement of our peace was laid upon him. The Lord laid
upon him the iniquity of us all. He was oppressed and af-
flicted, yet he opened not his mouth. He is brought as a
lamb to the slaughter, and as a sheep before her shearers is
dumb, so he opened not his mouth. He was taken from
prison and from judgment. He was cut off out of the land
of the living ; for the transgressions of his people was he
stricken. It pleased the Lord to bruise him. He put him
to grief;" Isa. liii. What was his whole life but the exer-
cise of love and self-denial? He denied himself in love to
XXX PREFACE.
his Father, obeying him to the death, and pleasing him in all
things. He denied himself in love to mankind, in bearing
our transgressions, and redeeming us from the curse, by be-
ing made a curse for us ; Gal.iii.13. " He made himself of
no reputation, and took upon him the formof a servant, and
was made in the likeness of men, and being found in fashion
as a man, he humbled himself, and became obedient unto
ydeath, even the death of the cross ;" Phil.ii.6— 8. And this
he did to teach us by his example, to deny ourselves, to '* be
likeminded, having the same love, being of one accord, oi'
one mind, that nothing be done through strife or vainglory,
but in lowliness of mind, that each esteem the others better
than themselves : looking not every man after his own mat-
ters, but every man also after the things of others ; and thus
the same mind should be in us that was in Christ Jesus ;"
Phil. ii. 3 — 5. He denied himself also in obedient submis-
sion to governors. He was subject to Joseph and Mary ;
Luke V. 51. He paid tribute to Ceesar, and wrought a mi-
racle for money rather than it should be unpaid ; Matt. xvii.
24 — 26. He disowned a personal worldly kingdom (John
xviii. 36.) ; when the people would have made him a king, he
avoided it (John vi. 15.) as being not a receiver but a giver
of kingdoms. He would not so much as once play the part
of a judge or a divider of inheritances, teaching men that
they must be justly made such, before they do the work of
magistrates ; Luke xii. 14. And his Spirit in his apostles
teacheth us the same doctrine; Rom.xiii. lPet.ii.l3 — 17.
Ephes. vi. 1. 5. And they seconded his example by their
own that we might be followers of them, as they were of
Christ. What else was the life of holy Paul and the rest of
the apostles, but a constant exercise of love and self-denial ?
Labouring and travelling night and day, enduring the basest
usage from the world, and undergoing indignities and ma-
nifold sufferings from unthankful men, that they might please
the Lord, and edify and save the souls of men ; and living
in poverty, that they might help the world to the everlasting
riches. In a word, as love is the fulfilling of the whole law
as to the positive part, so is selfishness the evil that stands
in contrariety thereto, even self-conceitedness, self-willed-
ness, self-love and self-seeking ; and thus far self-denial is
the sum of our obedience as to the * terminus a quo :' and
Christ hath peremptorily determined in his Gospel, that ** if
PREFACE. XXXI
any man will come after him, be must deny himself and take
up his cross and follow him :" and that whosoever will put
in a reserve, but for the saving of his life, shall lose it ; " and
whosoever will lose his life for his sake, shall find it;" Matt,
xvi. 24, 25. And that he that doth not follow him, bearing
his cross, and that " forsaketh not all he hath for him, cannot
be his disciple ;" Luke xiv. 27. 33.
According to the nature of these holy rules and exam-
ples, is the nature of the workings of the Spirit of Christ
upon the soul. He usually beginneth in shewing man his
sin and misery, his utter insufficiency to help himself, his
alienation from God, and enmity to him, his blindness and
deadness, his emptiness and nothingness, and then he brings
him from himself to Christ, and shewethhim his fulness and
sufficiency, and by Christ he cometh to the Father, and God
doth receive his own again. It is one half of the work of
sanctification, to cast ourselves from our understandings,
our wills, our affections, and our conversations ; to subdue
self-conceitedness, self-willedness, self-love and self-seek-
ing : to mortify our carnal wisdom, and our pride, and our
concupiscence, and our earthly members. And the other
(and chiefest part) consisteth in setting up God where self
did rule ; that his wisdom may be our guide ; his will our
law, his goodness the chiefest object of our love, and his ser-
vice the work and business of our lives. The Spirit doth
convince us that we are not our own, and have no power at
all to dispose of ourselves or any thing we have, but under
God as he commands us. It convinceth us that God is our
Owner and absolute Lord, and that as we are wholly his, so
we must wholly be devoted to him, and prefer his interest
before our own, and have no interest of our own but what is
his, as derived from him, and subservient to him. Fear doth
begin this work of self-denial ; but it is love that brings us
up to sincerity.
The first state of corrupted man is a state of selfishness
and servitude to his own concupiscence ; where pride and
sensuality bear rule, and have no more resistance than now
and then some frightening, ineffectual check.
When God is calling men out of this corrupted, selfish
state, he usually (or oft at least,) doth call them into a state
of fear ; awakening them to see their lost condition, and
terrifying them by the belief of his threatenings, and the
k
XXXn PREFACE.
sense of his indignation; and making use of their self-love,
to cause them to fly from the wrath to come, and to cry
out to the messengers of Christ, " What shall we do to
be saved ? ''
Some, by these fears are but troubled and restrained a
little while, and quickly overcoming them, settle again in
their selfish, sensual, senseless state. Some have the be-
ginnings of holy love conjunct with fear (of whom more
anon). And some do, from this principle of self-love alone,
betake themselves to a kind of religious course, and forsake
the practice of those grosser sins that bred their fears, and
fall upon the practice of religious duties, and also with some
kind of faith do trust on the satisfaction and merits of Christ,
that by this means they may get some hopes that they shall
escape the everlasting misery which they fear. All this re-
ligion, that is animated by fear alone, without the love of
God and holiness, is but preparatory to a state of grace ; and
if men rest here, it is but a state of hypocrisy or self- deceiv-
ing religiousness : for it is still the old principle of selfish-
ness that reigns. Till love hath brought man up to God, he
hath no higher end than himself.
The true mark by which these slavish professors and hy-
pocrites may discern themselves, is this ; they do the good
which they would not do, and the evil which they do not,
they would do. They had rather live a sinful life, if they
durst ; and they had rather be excused from religious duties
(except that little outward part, which custom and their cre-
dit engage them to perform). They are but like the caged
birds, that though they may sing in a sunshine day, had ra-
ther be at liberty in the woods. They love not a life of per-
fect holiness, though they are forced to submit to some kind
of religiousness, for fear of being damned. If they had their
freest choice, they had rather live in the love of the creature,
than in the love of God ; and in the pleasures of the flesh,
than in the holy course that pleaseth God.
The third state is the state of love : and none but this is a
state of true self-denial, and of justification and salvation.
When we reach to this we are sincere ; we have then the
spirit of adoption, disposing us to go to God as to a Father.
But this love is not in the same degree in all the sancti-
fied. Three degrees of it we may distinctly observe. 1. Oft-
times in the beginning of a true conversion, though the seed
PR K FACE. XXXill
of love is cast into the soul, and the convert had rather en-
joy God, than the world, and had rather live in perfect ho-
liness, than in any sin, yet fear is so active, that he scarce
observeth the workings of the love of God within him. He
is so taken up with the sense of sin and misery, that he hath
little sense of love to God, and perhaps may doubt whether
he hath any or none.
2. When these fears begin a little to abate, and the soul
hath attained somewhat of the sense of God's love to itself,
it loveth him more observably, and hath some leisure to think
of the riches of his grace, and of his infinite excellencies, and
attractive goodness, and not only to love him because he
loveth us, and hath been merciful to us, but also because he
is goodness itself, and we were made to love him. But yet
in this middle degree of love, the soul is much more fre-
quently and sensibly exercised in minding itself than God,
and in studying its own preservation, than the honour and
interest of the Lord. In this state it is, that Christians are
almost all upon the inquiry after marks of grace in them-
selves ; and asking, * How shall I know that I have this or
that grace, and that I perform this or that duty in sincerity,
and that I am reconciled to God, and shall be saved?' Which
are needful questions, but should not be more insisted on
than questions about our duty and the interest of Christ.
In this state, though a Christian hath the love of God, yet
having much of his ancient fears, and self-love, and the love
of God being yet too weak, he is much more in studying his
safety than his duty ; and asketh oftener, * How may I be sure
that I am a true believer?' than, ' What is the duty of a true
believer ?' There is yet too much of self in this religion.
3. In the third degree of love to God, the soul is ordi-
narily and observably carried quite above itself to God ; and
mindeth more the will and interest of God, than its own con-
solation or salvation. Not that we must at any time lay by
the care of our salvation, as if it were a thing that did not
belong to us ; or that we should separate the ordinate love
of ourselves from the love of God, or set his glory and our
salvation in an opposition ; but the love of God, in this de-
gree is sensibly predominant, and we refer even our own
salivation to his interest and will. In this degree, a Christian
is grown more deeply sensible he is not his own, but his
that made him and redeemed him ; and that his principal
VOL. XI. D
XXXIV PREFACE.
study must not be for himself, but for God ; and that his own
interest is in itself an inconsiderable thing, in comparison of
the interest of the Lord, and that rewarding us with conso-
lation is God's part, and loving and serving him is ours (as-
sisted by his grace) ; and that the diligent study and prac-
tice of our duty, and the lively exercise of love to God, is
the surest way to our consolation.
In our first corrupt estate we are careless of our souls,
and are taken up with earthly cares. In our estate of pre-
paration we are careful for our souls, but merely from the
principle of self-love. In our first degree of the state of
saving grace we have the love of God in us ; but it is little
observed, by reason of the passionate fears and cares of our
own salvation, that most take us up. In our second degree
of holy love, we look more sensibly after God for himself,
but so that we are yet most sensibly minding the interest of
our own souls, and inquiring after assurance of salvation. In
our third degree of saving grace, we still continue the care
of our salvation and an ordinate self-love ; but we are sen-
sible that the happiness of many, even of church and com-
monwealth, and the glory of God, and the accomplishment
of his will, is incomparably more excellent and desirable than
our own felicity ; and therefore we set ourselves to please
the Lord, and study what is acceptable to him, and how we
may do him all the service that possibly we can, being con-
fident that he will look to our felicity, while we look to our
duty ; and that we cannot be miserable while we are wholly
his, and devoted to his service. We are now more in the
exercise of grace, when before we were more in trying whe-
ther we have it : before we were wont to say, * O that I were
sure that I love God in sincerity !* now we are more in these
desires ; * O that I could know and love him more, and serve
him better! that I knew more of his holy will, and could
more fully accomplish it ! And O that I were more ser-
viceable to him ! And O that 1 could see the full prospe-
rity of his church, and the glory of his kingdom !' This high
degree of the love of God, doth cause us to take ourselves as
nothing, and God as all ; and as before conversion we were
careless of our souls, through ignorance, presumption or se-
curity, and after conversion were careful of our souls,
through the power of convincing, awakening grace ; so now
we have somewhat above our souls (much more our bodies)
PRKFACE. XXXV
to niin(] and care for: so that though still we must examine
and observe ourselves, and that for ourselves, yet more for
God than for ourselves : when we are mindful of God, he will
not be unmindful of us : when it is our care to please him,
the rest of our care we may cast on him, who hath promised
to care for us. Even when we suffer " according to his will,
we may commit the keeping of our souls to him in well do-
ing, as to a faithful Creator ;" 1 Pet. iv. 19. And it is not
possible in this more excellent way (1 Cor. xii. 31.) to be
guilty of a careless neglect of our salvation, or of the want of
a necessary love to ourselves ; for the higher containeth the
lower, and perfection containeth those degrees that are found
in the imperfect. This neglect of ourselves through the love
of God, is consequentially the most provident securing of
ourselves : this carelessness is the wisest care : this igno-
rance of good and evil for ourselves, while we know the
Lord, and know our duty, is the wisest way to prevent the
evil. To be something in ourselves, is to be nothing; but
if we be nothing in ourselves, and God be all to us, in him
we shall be something. Be not wanting to God, and I am
sure you cannot be wanting to yourselves. He will reward
if you will obey.
I have shewed you hitherto the nature and necessity of
self-denial. O that I could next shew you the nations, the
churches, that are such indeed as I have described ! But
when I look into the world, when I look into the churches
of all sorts, and consider men of all degrees, my soul is even
amazed and melted into grief ; to think how far the most
forward professors are swerved from their holy rule and pat-
tern ! O grievous case ! How rare are self-denying men !
Nothing in the world doth more assure me that the number
that shall be saved are very few, when nothing is more evi-
dent in Scripture, than that none but the self-denying shall
be saved ; and nothing more evident in the world, than that
self-denying men are very few. Would God but excuse men
in this one point, and take up with preaching and praying,
and numbering ourselves with the strictest party, then I
should hope that many comparatively would be saved.
Would he give men leave to seek themselves in a religious
way, and to be zealous only from a selfish principle, and
would he but abate men this self-denial and the superlative
love of God, I iihould hope true godliness were not rare.
XXXVi PREFACE.
But if self-denial be the mark, the nature of a saint, and this
as effected by the love of God, then, alas, how thin are they
in the world ! And how weak is grace even in those few !
It is the daily grief of my soul to observe how the world is
captivated to SELF ; and what sway this odious sin doth
bear among the most forward professors of religion ; and
how blind men are that will not see it ; and that it hath so
far prevailed that few men lament it, or strive against it, or
will bear the most suitable remedy. Alas, when we have
prevailed with careless souls, to mind their salvation, to read
and pray, and hold communion with the godly, and seem
well qualified Christians, how few are brought to self-denial !
And how strong is self still in those few ! What a multi-
tude that seem of the highest form in zeal, and opinions, and
duties, delude themselves with a selfish kind of religious-
ness ! And it grieveth my soul to think, how little the most
excellent means fprevail, even with professors themselves,
against this sin I What abundance of labour seemeth to be
lost, that we bestow against it ! When I have preached over
all these following sermons against it, (though grace hath
made them effectual with some, yet) selfishness still too'much
bears sway in many that heard them. O what a rooted sin
is this ! How powerful and obstinate ! Men that seem di-
ligently to hear, and like the sermon, and write it, and re-
peat it when they come home, and commend it, do yet con-
tinue selfish. And ^they that walk evenly and charitably
among us in all appearance, as long as they are smoothly
dealt with, when once they are but touched and crossed in
their self-interest, do presently shew that there is that with-
in them which we or they before perceived not. It was
(doubtless) from too much experience of the selfishness
even of professors of religion, and of the successfulness of
temptations in this kind, that satan did tell God so boldly,
that Job would sin if he were but touched in his self-in-
terest ; ** Doth Job (saith he) fear God for nought ? Hast
thou not made an hedge about him, and about all that he
hath on every side ? Thou hast blessed the work of his
hands, and his substance is increased in the land : but put
forth thy hand now, and touch all that he hath, and he will
curse thee to thy face ;" Job i. 9 — 1 1 . As if he should have
said, * Glory not of Job or any of thy servants : it is not thee
but themselves that they seek : they serve thee but for their
PREFACE. rXXVll
own commodity : it is self and not God that ruleth them,
and that they do all this for. Seem but to be their enemy,
and touch their self-interest, and cross them in their com-
modity, that they may serve thee for nothing, and then see
who will serve thee.' This was the boast of satan against
the saints of the Most High, which hypocrites that encou-
raged him hereto would have fulfilled ; and which God doth
glory in confuting ; and therefore he gives the devil leave to
try Job in this point, and putteth all that he hath into his
power ; ver. 12. And when satan by this succeeded not,
he yet boasteth that if he might but touch him more nearly
in his self-interest, he doubted not to prevail. " Skin for
skin, yea all that a man hath will he give for his life : put
forth thine hand now, and touch his bone and his flesh, and
he will curse thee to thy face ;" Job ii. 4, 5. This confi-
dence had satan, even against such a servant of the Lord,
" That there was none like him in the earth, a perfect and
upright man, that feared God and eschewed evil ;" Job i. 8.
And though the power of grace in Job did shame the boasts
of satan, yet how frequently doth he prevail with men that
seem religious ? How truly may we say of many among us,
' Now they seem godly, but let the times turn, and godliness
undo them in the world, and then see whether they will be
godly. Now they seem faithful to their pastors and bre-
thren ; but give them a sufficient reward, and see whether
they will not play the Judas. Now they seem peaceable,
humble men ; but touch them in their self-interest, cross
them in their commodity or reputation by an injury, yea, or
by justice, or necessary reproof, and then see what they will
prove.' O that the devil could not truly boast of thousands
that by a few foul words, or by xjrossing their self-willedness,
he can make them speak evil of their neighbours, and fill
them with malice and bitterness against their truest friends !
O where are the men that maintain their love, and meekness,
and concord any longer than they are pleased, and their wills
and interests are complied with, or not much contradicted ?
Besides what I have more largely spoken of this common
master, sin, in the following discourse, take notice here of a
few of the discoveries of it.
1. Observe but the striving there is for command and
dignity, and riches, and this even among professors of reli-
gion, and judge by this whether they are self-denying men.
XXXViii PREFACE.
Who is it for but themselves tliat men make such a stir, for
offices and honours, and places of superiority ? Surely if it
were for the good of others, they would not be so eager and
so forward. We cannot perceive that their charity is so hot,
as to make them' so ambitious to be serviceable to their
brethren. If that be it, let them keep their service till it be
desired or much needed, and not be so eager to do men good
against their wills, and without necessity. As Greg. Mag.
saith of the ministry, * Si non ad elatiohis culpam, sed ad
utilitatem adipisci desiderat, prius vires suas cum eo quidem
subiturus onere metiatur ; ut et impar abstineat, et ad id
cum metu cui se sufficere existimat accedat.' Men use not
to be ambitious of duty or trouble. He that desireth go-
vernment ultimately and principally for himself, desireth ty-
ranny, and not a lawful government, whose ultimate end is
the common good. And will not the wrath of the King of
Kings be kindled without so much ado, or hell be purchased
at cheaper rates, than all the contrivance, cares and hazards
that ambitious men do draw upon themselves ? * O ambitio,
(inquit Bernardus) ambientium crux, quomodo omnes tor-
ques? Omnibus places, nil acrius cruciat, nil molestius in-
quietat, nil tamen apud miseros mortales celebrius negotiis
ejus.' Wonderful ! that such abundant warning tameth not
these proud, aspiring minds ! They setup or admired them
but yesterday, whom they see taken down or despised to-
day, and see their honour turned to scorn, and yet they imi-
tate their folly ! They see the sordid relics of the most re-
nowned conquerors and princes levelled with the dirt ; and
yet they have not the wit to take warning, and humble them-
selves that they may be exalted ! They know how death
will shortly use them, and read of the terrors that pride and
ambition bring men to ; but all this doth not bring them to
their wits. When death itself comes, then they are as sneak-
ing, shrinking worms as any ; and the worm of ambition that
fed upon their hearts in their prosperity, doth breed a gnaw-
ing worm in their consciences, which will torment them
everlastingly. But, (ut Juvenal,)
' — — Mors sola fatetur,
Quantula sunt hominum corpuscula. '
This * ^rugo mentis,' as Ambrose calls it, and ' regnandi
dira cupido/ (ut Virgil,) doth keep men from knowing what
PREFACE. XXXIX
they know, and denieth them the use of their understand-
ings. All former professions are forgotten ; repentings are
repented of ; the best parts are corrupted and sold to the
devil (as truly, as witches sell themselves, though not so
grossly), 8^d men are any thing that self would have them
be, where the humour of ambition doth prevail, and this se-
cret poison insinuateth itself into the mind: this 'subtile
malum (ut Bernard) secretum virus, pestis occulta, doli ar-
tifex, maler hypocrisis, livoris parens, vitiorum origo, tinea
sanctitatis, excaecatrix cordium, ex remediis morbos creans,
ex medicina languorem generans.' The God of vengeance
that abhorreth the proud, and beholdeth them afar off, and
that did cast aspirers out of paradise, will shortly take these
gallants down, and lay them low enough, and make them
wish they had denied themselves.
2. Observe but men's desire of applause, and their great
impatience of dispraise, and judge by this of their self-de-
nial. Who is it that is angry with those that praise them,
yea, though they exceed their bounds, and ascribe more to
them than is due ? Saith Seneca, * Si invenimus qui nos
bonos viros dicat, qui prudentes, qui sanctos, non sumus
modica laudatione contenti ; quicquid in nos adulatio sine
pudore congessit, tanquam debitum prehendimus : optimos
nos esse, sapientissimosque affirmantibus assentimus, quam
sciamus illos saepe multa mentiri. Adea quoque indulgemus
nobis, ut laudari velimus in id, cui contraria maxime faci-
mus.' Even proud men would be praised for humility, and
covetous men for liberality, and fools for wisdom, and igno-
rant men for learning, and treacherous hypocrites for since-
rity and plain honesty ; and few of the best do heartily dis-
taste their own commendations, or refuse any thing that is
offered them, though beyond desert. But if tbey think
they are lightly or hardly thought of, or hear of any that
8peak against them, or dishonour them in the eyes of men,
you shall see how little they can deny themselves. O how
the hearts of many that seemed godly men, will swell against
them that speak to their disparagement ! What uncharita-
ble, unchristian deportment, will a little injury produce !
What bitter words ! What estrangedness, and division, if
not plain hatred, and reviling, and revenge ! Yea, it were
well (in comparison) if a due reproof, from neighbours or
from ministers (that are bound to do it by the Lord) would
xl
PREFACE.
not draw forth this secret venom, and shew the world the
scarcity of self-denial. Let others speak never so well of
God, and of all good men, and be never so faithful and ser-
viceable in the church, yet if they do but speak ill of them
(though it is like deservedly and justly), these ««lfish men
cannot abide them. By this you may perceive what interest
is strongest with them ; v/ere they carried up from them-
selves by the love of God, they would delight to hear the
praise of God, and of their brethren, and be afraid to hear
their own ; and say from their hearts, " Not unto us, O Lord,
not unto us, but to thy name be the glory ;" Psal. cxv. 1. To
praise another may be our gain (in the discharge of a duty,
and exercise of love) ; but to be praised ourselves, is usually
our danger. Pride needeth no such fuel or bellows. ' Non
laudato, sed laudantibus prodest,* saith Augustin. * Esse
humilem est nolle laudari in se : qui in se laudari appetit,
superbus esse convincitur.' Idem. It is the expectation of
these proud and selfish men, thattempteth men to the odious
art of flattery, when they find it is the way to please. And
when one is flattering, and the other pleased with it, what a
foolish and sordid employment have they? ' Et Vani sunt
qui laudantur, et mendaces qui laudant/ saith Augustin. It
is God to whom the praise is due, whom we know we cannot
praise too much, v/hose praises we should love to speak and
hear. * In laude Dei est securitas laudis ; ut laudator non
timet, ne de laudato erubescat,' saith Augustin. We may
boldly praise him, of whom we are sure we never need to be
ashamed. It is God in his servants that we mustfpraise, and
it is only his interest in our own praise, that we must regard.
3. Observe but upon what account it is that most men's
affections are carried to, or against their neighbours, and
then j udge by this of their self-denial. Even men that would
be accounted godly, do love or hate men according as their
self-interest commandeth them, more than according to the
interest of Christ. Let a man be never so eminent in holi-
ness, and never so useful and serviceable in the church, and
one that hath proved faithful in the greatest trials, if he do
but oppose a selfish man, and be thought by him to be against
him, he hateth him at the heart, or hath as base, contemp-
tuous thoughts of him, as malice can suggest. He can as
easily nullify all his graces, and magnify his smallest infir-
mities into a swarm of crimes, by a censorious mind and a
PREFACE. * Xli
slanderous tongue, as if virtue and vice received their form
and denominations from the respect of men's minds and ways
to him ; and all men were so far good or evil, as they please
him, or displease him ; and he expects that others should
esteem men such as he is pleased to describe or call them.
Let all the country be the witnesses of a man's upright and
holy life, yea, let the multitude of the ungodly themselves be
convinced of it, so far as that their consciences are forced
to bear witness of him, as Herod did of John, ** That he was
a just man and a holy" (Mark vi. 20.) ; yet can the selfish hy-
pocrite that is against him, blot out his uprightness with a
word, and make him to be proud, or false, or covetous, or
what his malice pleases ; yea, make him a hypocrite, as he
is indeed himself. No man can be good in their eyes that is
against them : or if he be acknowledged honest in the main,
it is mixed with exceptions and charges enough to make him
seem vile, while they confess him honest : and if they ac-
knowledge him a man, they will withal describe him to be
plaguy or leprous, that he shall be thought not fit for hu-
man converse. * Such a man is an honest man (say they) ;
but he is a peevish, humorous, self-conceited fellow.' And
why so ? Because he is against some opinion or interest of
theirs. He is proud, because he presumeth to dissent from
them, or reprehend them. He raileth, every time he open-
eth their errors, or telleth them of their misdoings. He is a
liar, if he do but contradict them, and discover their sins,
though it be with words of truth and soberness. In a word,
no person, no speeches, or writings, no actions can be just,
that are against a selfish man. In differences at law, his
cause is good, because it is his : and his adversary's is al-
ways bad, because it is against him. In public differences
the side that he is on (that is for him) is always right, let it
be never so wrong in the eyes of all impartial men : the cause
is good that he is for, (which is always that which seems for
him) though it be undoubted treason and perfidious rebel-
lion, accompanied with perjury, murder and oppression; and
the cause must be always bad that is against him ; and they
are the traitors, and rebels, and oppressors that resist him.
His own murders are honourable victories, and other men's
victories are cruel and barbarous murders. All is naught
that is against themselves. They are affected to men accord-
ing to their self-interest: they judge of them and their ac-
xlii PREFACE.
tions according as they do affect them : they speak of them,
and deal by them, according to this corrupted judgment.
But as for any that they imagine do love and honour
them, they can love them and speak tenderly of them, be
they what they will. A little grace or virtue in them, seem-
eth much : and their parts seem excellent that indeed are
mean. If they drop into perjury, fornication, treason, or such
like scandalous sins, they have always a mantle of love to
cover them. Or if they blame them a little, they are easily
reconciled, and quickly receive them to their former honour.
If they have any thing like grace, it is easily believed to be
grace indeed, if they be but on their side : if they have no-
thing like grace, they can love them for their good natures,
but indeed it is for themselves.
When this self-love describeth any person, when it writ-
eth histories or controversies about any cause or person that
they are concerned in, how little credit do they deserve!
Whence is it else that we have such contrary descriptions
of persons and actions in the writings of the several parties
as we find? How holy, and temperate, and exceedingly in-
dustrious a man was Calvin, if the whole multitude of sober,
godly men that knew him may be credited ; or if we may be-
lieve his most constant, intimate acquaintance ; or if we may
judge by his judicious, pious, numerous writings : and yet
if the Papists may be believed (contrary to the witness of a
Popish city where he was bred), he was a stigmatized So-
domite ; he was a glutton (that eat but once a day, and that
sparingly); he was an idle, fleshly man, (that preached
usually every day, and wrote so many excellent volumes) ;
and he died blaspheming and calling on the devil, (that is,
in longing and praying for his remove to Christ, crying
daily, * How long, Lord ! how long !') and how comes all
this inhuman forgery about ? Why one lying Pelagian apos-
tate, Bolseck, wrote it, (whom Calvin had shaved for his
errors,) and a peevish Lutheran, Schlasselburgius, hath re-
lated part of it from him ; and this is sufficient warrant for
the Papists, ordinarily to persuade their followers it is true,
and with seared consciences to publish it in their writings,
though Massonius and some other of the soberer sort, among
themselves, do shame them for the forgery. So do they by
Luther, Beza, and many more.
Among ourselves here, how certainly and commonly is it
PREFACE. Xliii
known to all impartial men acquainted with them, that the
persons nicknamed Paritans in England, have been (for the
most part) a people fearing God and studying a holy life, and
of an upright conversation ; so that the impartial did bear
them witness that in the scorner's mouth, a Puritan was one
that was, ' Integer vitae, scelerisque purus ;' and this was the
reason of their suffered scorn; and that the name was the
devil's common engine in this land, to shame people from
reading and hearing sermons, and praying, and avoiding the
common sins, and seriously seeking their salvation. A Pu-
ritan was one that " Believeth (unfeignedly) that God is :
and that he is a rewarder of them that diligently seek him"
(Heb. ii. 6.) ; that strives to enter in at the straight gate, and
lives as men that believe that heaven is worth their labour,
and that God's kingdom and its righteousness should be first
sought ; Matt. vi. 33. And yet if Fitz Simon and other
Jesuits, and Bishop Bancroft, Dr. P. Heylin, Mr. Thomas
Pierce s, and other such among us are to be believed, what
an abominable, odious sort of people are they (and especial-
ly the Presbyterians, who are the greatest part of them), what
intolerable, hypocritical, bloody men ! And what is the rea-
son of these accusations? Much is pretended; but the sum
of all is, that they were in some things against the opinions
or interests of the persons that abuse them. The Jesuits
know that they were averse from their doctrines and prac-
tices. The rest were angrv because some of them would be
excused from two or three ceremonies, and from vowing
obedience to the ceremony-makers. Yea, many of their ac-
cusers think themselves injured, if not oppressed and per-
secuted, as long as they are withheld from silencing, eject-
ing or persecuting these, that would fain serve God accord-
ing to his word, as the sufficient rule, and have nothing im-
posed on them in matter of worship, but necessary things,
e So common it is for selfish men to mate their gainsayers as odious as they oao
devise, that I confess I wondered that I met with no more of this dealing myself from
Papists, Anabaptists, or any that have turned their style against me ; and at last
Mr. Pierce hath answered my expectation, and from my own confession (not know-
ing me himself) hath drawn my picture, that I am proud, lazy, false, a hypocrite, un-
just, a reader, &c. And from this Bolseck's credit, I make no doubt but the Papist*
witl think they may warrantably describe me (if I be thought worthy their remem-
brance) in all following ages; though now I have nothhig from them but good
words. But it is a small thing to be judged by man, especialiy when our souls
cnjov the Lord
XUV PREFACE.
according to the apostle's decree. Acts xv. 28. By all this
judge how rare self-denial is, when the interest of men's own
opinions, persons or parties can cause such unchristian deal-
ing from self-esteeming professors and preachers of the Gos-
pel. Selfishness is the greatest liar, and slanderer, and the
most malicious calumniator in the world.
4. Observe but how light most make of their own sins,
and how easily they aggravate the sins of others ; and how
light they make of the good that is in others, in comparison
of that which is in themselves, or those that are of their side ;
and judge by this of their self-denial! Judah would have
judged Thamar hardly ; but he was not so severe against
himself! David pronounceth very peremptorily the sentence
of death against the offender, till he heard from Nathan,
" Thou art the man." How hard is it to convince a selfish
hypocrite of any sin that will admit of an excuse or cloak !
All the town can see the pride of some, the covetousness of
others, the unpeaceable, unchristian behaviour of others, and
yet themselves, that should most observe it and best discern
it, perceive it not, nor will by any means be brought to see
it. No minister can put them down when they are justify-
ing themselves, nor make them humbly and heartily confess
that they have sinned. (But God will ere long convince
them irresistibly, and teach their tongues another kind of
language.) Let the case of another come before them, and
how readily will they adjudge him to penitent confession,
reparation, restitution, and thorough reformation ; but the
case is altered when it becomes their own. Such incompe-
tent judges are these selfish hypocrites.
5. Observe but how easilj'^ men fall out with one another,
and how hardly they are reconciled, and how much ado any
peacemaker shall have to end the difference ; and observe
also whether all the quarrel be not about some selfish in-
terest, and judge by this of their self-denial. When do
they so fall out with men for wronging God, or the Gospel,
or their own souls, as they do for wronging them ?
And if a minister that can bear an injury against himself
do faithfully rebuke them that deal injuriously against Christ,
and against the church, and the souls of men (especially if
they be great men in the world that are reproved), it is strange
to see how self makes them storm, though they have read
what a mark of rebellion and prognostic of misery it was.
PREFACE. Xlv
even in kings, to reject the reproofs of the messengers of the
Lord ; much more to hate or persecute the reprover.
6. Observe also how forward many are, unreasonably to
exalt their own understandings above those that are far wiser
than themselves ; and judge by this of their self-denial.
Though their brethren and teachers have studied, and prayed,
and sought after knowledge, ten or twenty times more than
they, and have as faithfully obeyed according to their know-
ledge, and indeed be incomparably beyond them in under-
standing, yet how commonly shall you meet with unstudied,
inexperienced novices (notably described, 1 Tim. iii. 6. vi. 4.)
of undigested notions, and green and raw apprehensions,
that are so puffed up with a little smattering, seeming know-
ledge, that they despise both ministers and people that be
not of their mind, and vilify them as a sort of ignorant, de-
luded men. And do they indeed excel us in knowledge as
much as they pretend ? O that they did ! that so we might
see the church furnished with wiser, better teachers, and
might ourselves have the privilege of being their hearers,
and of being better instructed by them ! But how evident
is it to all that have eyes that it is in pride and not in know-
ledge that they excel ; and that all this comes from the do-
minion of self, and that they speak evil of the things they
know not! Jude 10.
7. Observe also, how far men are carried by the fond
overvaluing of their own opinions against all reason and
former promises, and against all bonds to God and man, and
then judge of their self-denial. If once they feel a new ap-
prehension, it tickleth them with delight, as being an eleva-
tion of their understandings above other men's ; and as pa-
rents are fond of their children, because they are their own,
so are the proud through the corruption of their minds as
fond of an opinion which they call their own, if there beany
thing of singularity in it to make them seem persons of more
than ordinary understanding. And when they are once pos-
sessed of it how partially do they indulge it! How light
do they make of the strongest arguments that are brought
against it ! How contemptuously do they think and speak
of the persons, the judgments, the writings, the reasonings,
of any that are against them ! Nay, usually they will not be
persuaded so much as once to read the writings that con-
tradict them ; or if they do, it is with so much prejudice and
xlvi PREFACE.
partiality, that they have in their minds confuted them, be-
fore they read or understand them: and instead of consider
ing the weight of arguments, and comparing faithfully cause
with cause, they only study what to say against their adver-
sary (for so they account those that would cross or confute
their opinions).
Nay, observe but what a change a new opinion makes
upon them, in reference to their former friends. How strange
do they look at them that cannot follow them in their fan-
cies, thougjh before they were their bosom friends; yet
without any change in themselves, they have lost their in-
terest in these changelings ; and though before they ho-
noured and praised them, yet all is changed when they them-
selves are changed ; and their friends must seem to have
lost their wits and honesty (or never to have had any) as soon
as themselves have lost their humility and charity. How
much am I able to say of this from sad experience of the
change of many of my ancient friends ! Some of them are
changed to a reproaching of the Scripture, church, and min-
istry, and ordinances, and to a denying of the Christian faith ;
and these I have lost (for they have lost themselves) ; and
indeed these have constrained me to withdraw from them
my ancient love of complacency, though I have a love of
compassion to them still. Others are secretly ensnared by
the Papists ; and these I have lost (though they seem to bear
me some respect). Others are changed to opinions which
they think meet to hide ; and these look strange at me,
especially since I wrote against these hiders. Others are
changed in the point of baptism ; and these are greatly
offended with me, for dissenting and giving the reasons of
my dissent. And what uncharitable dealings some of them
have been guilty of I shall not now express \ Some of them
have turned to one opinion, and some to another, and almost
all that make these turns have left their charity behind them.
Some of them take up new causes in the commonwealth ;
and these are as angry with me as the rest, because I can-
not follow them in their changes. How many ways hath a
man to lose a selfish friend ! I was once beloved by all these
'• They waylaid the messengers that I sent letters by to friends, took them from
them by force, and sent tJiem to Sir H. Vane, to the Council of State, to the trouble
of those I wrote to, though notliing was found but innocency. And this was by my
old professed friends of Bowdley, who differed from me in nothing but uifant baptism,
and their changes of our govennnent ; and yet thus studiously sought my utter ruin.
PREFACE. xlvii
men ; and now 1 am either hated or looked at as a stranger
(at least) ; when I am where I was when 1 had their love.
If I know my heart I speak not this in any great sense of
the loss of my own interest, but in the sense of the lament-
able power and prevalency of self-love and self-concfeited-
ness in the world. And while I am bitterly censured by
almost every party, how easily could I recover my interest
and reputation with any one of them, if I could but be of
their mind and side ! How wise and how honest a man
could I be with the Anabaptists, if 1 would but be rebap-
tized and turn to them. And how much should I be valued
by the Papists if 1 would turn to them. The like I may say
of all the other forenamed parties ; for every one of them
have by word or writing signified so much to me. Even
the Grotian prelatists would wipe their mouths and speak
me fairer if 1 could turn to them. Mr. Pierce himself, that
hath exceeded all men (in his late book abounding with
visible falsehoods and unchristian abuse of the servants of
the Lord, whom he calleth Puritans) yet telleth me, p. 212.
* We contend for your fellowship, and daily pray for your
coming in ; if you, by name, should have occasion to pass
this way, and present yourselves with other guests, at the
holy supper of our Lord, no man on earth should be more
welcome; but if you and your partners will continue your
several separations, and shut yourselves out from our com-
munion, as it were judging yourselves unworthy of the king-
dom of God, and excommunicating yourselves,' &c. — See
here the power of selfishness ! A man that is painted out
as lazy, a reader, a proud hypocrite, and much more, should
be as welcome as any man on earth, if he will but have com-
munion with them in their way ! How much more if he were
but of their party! This would cure hypocrisy, pride, and
all these crimes. And till we can comply with them, we
* excommunicate ourselves, and judge ourselves unworthy
of the kingdom of God !' He that thinks that bishops
should not be, as now, diocesan, and undertake many hun-
dred parishes, and then feed and govern them by others ;
and he that submits not to their mode, in a surplice, or some
form of prayer, doth therefore judge himself ' unworthy of
the kingdom of God ;' as if God's kingdom were confined
to them, and lay in meats and drinks, and not in righteous-
ness and peace ! And as if we continued in an excommu-
xlriii PREFACE.
nication of ourselves, because we are not of their party ;
when yet we deny no Protestants to be our brethren, nor
refuse local communion with them, so they will grant it us
on Scripture terms ; which if they will not, we will yet hold
communion with them in several congregations. But thus
it appeareth how strong self-interest is in the world ; and
how charitable men are to those of their own opinions or
parties, and how easily many do take liberty to speak their
pleasure against any that are not of their mind.
8. Observe also how forward men are to teach, and how
backward to be learners, and then judge of their self-denial.
Why are so many unwilling to enter by the way of ordina-
tion, but (too commonly) because they judge better of their
own abilities than ordainers do, and therefore suspect that
they may be rejected by the ordainers, or disgraced at the
least, while they think highly of themselves. But if they
were self-denying men, they would think the sober, faithful
pastors much fitter judges of their abilities than themselves,
and would not run before they are sent. Many that re-
proach the ministers as deceivers, will needs be themselves
the teachers of the people ; as if they should say, * We (silly,
ignorant souls) are wiser and fitter to be teachers than you ;
come down and let us take your places.' In conference you
may observe that most are forwarder to speak than to hear ;
which shews that they overvalue their own understandings.
And so much are proud men delighted to be thought the
oracles of the world, that if you will but seem to hearken to
them, and learn of them, and yield to their opinions, you
win their heetrts, and shall be the men that have their com-
mendations. Insomuch that some late ambitious persons
that have thought to rise by the art of dissimulation, have
found that there is no way for the deceiving of the people,
and procuring the goodwill of most, like this ; even to seem
of every man's opinion that they talk with, and to make
every sect and party believe that they are their friends and
of their mind ; especially if you will seem to be changed by
their arguments, and give them the glory of your convictions
and illuminations, you will then be the dearly beloved of
their hearts. In all this you may see the rarity of self-denial.
Yea, in the very work of God, too many of the most zealous
godly ministers that have been the instruments of converting
PREFACE. Xlix
many souls, are touched a little with the temptation to this
selfishness, looking too much to their own part in the work.
9. Observe but how commonly with men called Chris-
tians, the interest of Christ is trodden in the dirt, when it
seemeth to cross any interest of their own. An argument
drawn from the commands of God, or the necessity of the
church or of the souls of men, seems nothing to them if their
honour, or gain, or greatness, or safety, do stand up against
it, and be inconsistent with its conclusion. Hence it is that
the souls of hypocrites do cheat themselves by a carnal re-
ligiousness, serving God only in subservience to themselves.
Hence it is that hypocrites do^ most shew themselves in
matters of self-interest ; in the cheap part of religion they
seem to be as good as any ; as zealous for their party and
opinions (which they call the truth) ; and as long and loud
in prayer, and for as strict a way of discipline with others ;
but touch them in their estates or names ; call them to costly
works of charity, or to let go their right for peace, or public
good, or to confess and lament any sin that they commit,
and you shall then see that they are but common men, and
self bears rule instead of Christ. Hence also it is that sa
many persons can bear with themselves in any calling or
trade of life that is but gainful, be it never so unjust, and
will not believe but it is lawful, because it is profitable ; for
they suppose that gain is godliness ; 1 Tim. vi. 5. Hence it
is that so many families will be so far religious as will stand
with their commodity, but no further ; yea, that so many
ministers have the wit to prove that most duties are to them
no duties, when they will cost them much labour or disho-
nour in the world, or bring them under suflferings from men.
And hence it is that so many carnal politicians do in their
laws and counsels always prefer the interest of their bodies
before God's interest and men's souls ; yea, some are so far
forsaken by common reason, and void of the love of God
and his church, as to maintain that magistrates in their laws
and judgments must let matters of religion alone ; as if that
self, even carnal self, were all their interest, and all their
God ; and as if they were of the profane opinion, ' Every
man for himself and God for us all ;* or as if they would
look to their own cause, and bid God look to his.
From the power of this selfishness it is that so many
princes and states turn persecutors, and stick not to silence,
VOL. XI. E
1 PREFACE.
banish (and some of the bloodier sort, to kill) the ministers
of Christ, when they do but think they stand cross to their
carnal interests ; and if you will plead the interest of Christ
and souls against theirs, and tell them that the banishment,
imprisonment, silencing or death of such or such a servant
of the Lord, will be injurious to many souls, and therefore
if they were guilty of death in some cases, they should re -
prieve them, as they do women with child, till Christ be
formed in the precious souls that they travail in birth with
(so their lives be not more hurtful by any contrary mischief,
which death only can restrain, which is not to be supposed
of sober men) ; yet all this seems nothing to a selfish per-
secutor, that regards not Christ's interest in comparison of
his own. Self is the great tyrant and persecutor of the
church.
10. Observe also how few they be that satisfy their souls
in God's approbation, though they are misjudged and vilified
by the world ; and how few that rejoice at the prosperity of
the Gospel, though themselves be in adversity ; most men
will needs have the hypocrite's reward. Matt. vi. 2., even
some commendation from men ; and too few are fully pleased
with His eye that seeth in secret, and will reward them
openly ; Matt. vi. 4. 6. And hence it is that injurious cen-
sures and hard words do go so near them, and they make so
great a matter of them. Those times do seem best to selfish
men which are most for them ; if they prosper and their party
prosper, though most of the church should be a loser by it,
they will think that it is a blessed time ; but if the church
prosper, and not they, but any suffering befal them, they
take on as if the church did stand or fall with them. Self-
interest is their measure, by which they judge of times and
things.
11. Observe also how eagerly men are set to have their
own wills take place in public businesses, and to have their
own opinions to be the rule of the church and commonwealth,
and then judge by this of their self-denial. Were not self
predominant there would not be such striving who should
rule, and whose will should be the law ; but men would
think that others were as likely to rule with prudence and
honesty as they. How eager is the Papist to have his way
by an universal monarch ! How eager are others for one
ecclesiastical national head ! How eager are the popular
PREFACE. li
party for their way ! As if the welfare of all did lie in their
several modes of government. And so confidently do the
Libertines speak for theirs, that they begin now to make
motions that our parliament-men shall be hanged or beheaded
as traitors, if any should make a motion in (a free) parlia-
ment against the general liberty which they desire. Won-
derful ! that men should ever grow to such an overpowering
of themselves and overvaluing their own understandings, as
to obtrude so palpable and odious a wickedness upon par-
liaments so confidently, and to take them for traitors that
will not be traitors or grossly disobedient against the Lord.
Self-denial would cure these peremptory demands, and
teach men to be more suspicious of their own understand-
ings.
12. Lastly, Observe but how difficult a thing it is* to
keep peace (as in families and neighbourhoods) so in churches
and commonwealths, and judge by this of men's self-denial.
Husbands and wives, brothers and sisters, masters and ser-
vants, live at variance, and all through the conflicts that
arise between their contrary self-interests. If a beast do
but trespass on a neighbour's grounds ; if they be but as-
sessed for the state or poor above their expectations ; if in
any way of trading their commodity be crossed ; you shall
quickly see where self bears rule. This makes it so difficult
a work to keep the churches from divisions. Few men are
sensible of the universal interest, because they are captivated
to their own ; and therefore it is that men fear not to make
parties and divisions in the church ; and will tear it in pieces
to satisfy their interests or selfish zeal. Hence it is that
parties are so much multiplied, and keep up the buckler
against others, because that selfishness makes all partial.
Hence it is that people fall off from their pastors, or else
fall out with them, when they are crossed in their opinions,
reproved for their sins, or called to confess or make restitu-
tion, and perhaps that they may sacrilegiously defraud the
church of tithes or other payments that are due. Hence it
is also that members so often fall out with one another for
foul words, or differences of judgment, or some point
or other of self-interest; nay, sometimes about their
very seats in the place of worship : while every man is for
himself, the ministers can hardly keep them in charity and
peace.
Hi PREFACE.
And is any of this agreeable to our holy rule and pat-
tern? No man can think so that hath read the Gospel, but
he that is so blinded by selfishness as not to understand what
makes against it. And here besides what is more largely
spoken after, let me tell of a few of the evils of this sin, and
the contrary benefits of self-denial.
1. The power of selfishness keeps men strangers to
themselves ; they know not their original nor actual sins
with any kindly humbling knowledge. The very nature of
original sin doth consist in these two things, Privatively, in
the want of our original love or propensity to God as God;
I mean the privation of the root, or habit, or inclination to
love God for himself, as the beginning or end of us and all
things, and the absolute Lord, and infinite, simple, inestima-
ble good. And positively, in the inordinate propensity or
inclination to ourselves, as for ourselves, and not as duly
subordinate to God. The soul having unfaithfully and re-
belliously withdrawn itself from God, in point of love and
subjection, it becomes its own idol, and looks no higher
than itself, and loveth God and all things but for itself (and
principally for its carnal pleasure) ; and the propensity to
this, with the privation of the soul's inclination to God, is
original sin ; the disposition suited to the actual sin that
caused it, which was a retiring from God to self. He that
feeleth not this evil in himself hath no true knowledge of
original sin : and it is the want of the sense of this great
evil (and so the want of being acquainted with their hearts)
that causeth so many to turn Pelagians, and to deny the
being of original sin.
2. Both selfishness and the want of a true discernment
of it, doth breed and feed abundance of errors, and teach
mei\ to corrupt the whole body of practical divinity, and to
subvert many articles of faith which stand in their way.
How comes the world to be all in a flame about the universal
reign of the pope of Rome, but from the dominion of selfish-
ness"? Whence is it that the nations of the earth have been
so troubled for patriarchs, metropolitans and diocesans that
must do their work by others, and for many things that (at
best) can pretend to be but human, indiflferent, changeable
forms, but from the prevalency of self? Whence is it that
men's consciences have been ensnared, and the churches
troubled by so many ceremonies of men's invention, and the
PRKFACK. liii
church must rather lose her most faithful pastors, thau they
be permitted to worship God as Peter and Paul did ; hath
not selfishness and pride done this? It is self that hath
taught some to plead too much for their own sufficiency,
and to deny the need of special grace. And so far hath it
prevailed with some of late, as to lead them doctrinally to
deny that God is the ultimate End of man, and to be loved
for himself, and above ourselves and all things ; but only
(they say) he is our 'finis cujus vel rei' to be loved ' amore
concupiscentiae/ In a word, it is this woful principle that
hath corrupted doctrine, discipline and worship in so many
of the churches,
3. We shall never have peace in church or commonwealth
while selfishness bears sway. Every man's interest will be
preferred before the public interest, and rise against it as oft
(which will be oft) as they seem inconsistent. This is the
vice that informeth tyranny, whether it be monarchy, aris-
tocracy or democracy, when selfish interest is preferred be-
fore the common interest. This makes our people too wise
or too good to learn or to be guided by their pastors, and
€very man (of this strain) seems wise enough to lead off a
party of the church into a mutiny against the pastors and
the rest. This makes the labours of reconcilers unsuccess-
ful, while selfishness engageth so many wits, and tongues,
and pens, and parties, against the most necessary equal terms
and endeavours of such as would reconcile. Were it not for
these selfish men, how soon would all our rents be healed :
how soon would all our wars be ended ; and all our heart-
burnings and malicious oppositions be turned into charitable
consultations for a holy peace ! If once men were carried
above themselves, they would meet in God the centre of
unity.
4. It is for want of self-denial that we undergo so many
disappointments, and suflfer so much disquietment and vex-
ation. Were our wills more entirely subjected to the will
of God, so that his will were preferred before our own, we
should rest in his will, and have no contradictory desires to
be disappointed, and no matter left for self-vexation. Had
we no disease we should feel no pain ; and it is our self-will
rebelling against the will of God that is our disease. Self-
denial removeth all the venom from our hearts : persecution,
and poverty, and sickness may touch our flesh, but the
liv PREFACE.
heart is fortified so far as we have this grace. O how hap-
pily doth it quiet and calm the mind, when things befal us
that would even distract a selfish man ! O happy man
where God is all and self is nothing ! There duty, and love,
and joy are all, and trouble and distress is nothing. These
are not our matters now ; partly because we are above them,
and partly because they belong not to our care, but to his
providence. Let us do our duty and adhere to him, and let
him dispose of us as he sees meet. Who would much fear
a tyrant or any other enemy, that saw God and glory, which
faith can see ? Did we see the glorious throne of Christ,
we should be so far from trembling at the bar of persecutors,
that we should scarce so much regard them as to answer
them; the infinite glory would so potently divert our minds.
As we scarce hearken to our children's impertinent bab-
blings when we are taken up with great affairs, so if a tyrant
talk to us of hanging or imprisonment, we should scarce
hearken to such trivial impertinencies, were we so far above
ourselves as faith and love should advance the soul.
I have further shewed you in the following treatise, how
self-denial disableth all temptations ; how it conduceth to
all eminent works of charity, but especially to the secret
w^orks of the sincere. It is of absolute necessity to salva-
tion : it is the thing that hypocrites are condemned for want
of: it is the wisdom of the soul, as being the only way to
our own security: and it is the holiness and justice of the
soul (as it is conjunct with the love of God), in' that it res-
toreth to God his own. The excellency of grace is manifested
in self-denial. To do or suffer such little things as self is
not much against, is nothing ; but to be nothing in ourselves
and God to be our all, and to close with our first and blessed
end, this is the nature of sanctification.
Alas, poor England (and more than England, even all
the Christian world), into what confusion and misery hath
selfishness plunged thee ! Into how many pieces art thou
broken, because that every hypocrite hath a self to be his
principle and end, and forsakes the true universal end!
How vain are our words to rulers, to soldiers, to rich and
poor, while we call upon them to deny themselves ! And
must we lose our labour? and must the nation lose its peace
and hopes? Is there no remedy, but selfishness must undo
all? If so, be it known to you, the principal loss shall be
PREFACE. ]V
your own : and in seeking your safety, liberty, wealth and
glory, you shall lose them all, and fall into misery, slavery
and disdain. Deny yourselves, or save yourselves, if you
can. God is not engaged to take care of you, or preserve
you, if you will be your own, and will be reserving or saving
yourselves from him. And though you may seem to pros-
per in sslf-seeking ways, they will end, yea,' shortly end in
your confusion. You have seen of late years in this land,
the glory of self-seekers turned to shame ; but it is greater
shame that is out of sight. The word and works of God
have warned you. If yet the cause and church of God shall
be neglected, and yourselves and your own affairs preferred,
and men that shall not be tolerated to abuse you, shall be
tolerated to abuse the souls of men, and the Lord that made
them ; and if God must be denied because you will not deny
yourselves, you shall be denied by Christ in your great ex-
tremity, when the remembrance of these things shall be your
torment. Hearken and amend, or prepare your answer; for
behold the Judge is at the door.
TREATISE OF SELF-DENIAL,
LUKE IX. 23, 24.
And he said to them all, If any man will come after me, let him deny
himself, and take up his cross daily, and follow me : for whosoever
will save his life shall lose it ; hut whosoever shall lose his life for
my sake, the same slhall save it.
CHAPTER I.
What Selfishness and Self-denial are, at the root.
I HAVE already spoken of Conversion in a foregoing dis-
course, both opening to you the true nature of it, and the
reasons of its necessity, and persuading men thereunto. But
lest so great a work should miscarry with any for want of a
more particular explication, I should next open the three
great parts of the work distinctly and in order : that is, I.
From what it is that we must turn. II. To whom we must
turn. III. And by whom we must turn. For though I
touched all these in the foregoing Directions, and through
the discourse, yet I am afraid lest so brief a touch should be
ineffectual.
The first of these I shall handle at this time from this
text, meddling with no more but what is necessary to our
present business.
You may easily see that the doctrine which Christ here
proclaimeth to all that have thoughts of being his followers,
is this, that, * All that will be Christians must deny them-
selves, and take up their cross and follow Christ, and not
58 TREATISE OF SELF DENIAL.
reserve so much as their very lives, but resolve to resign up
all for him/
Self-denial is one part of true conversion ; for the open-
ing of this I must shew you,
I. What is meant by self.
II. And what by denying this self.
III. And the grounds and reasons of the point.
And IV. I shall briefly apply it.
1. 1. Self is sometimes taken for the very person, con-
sisting of the soul and body simply considered ; and this is
called natural or personal self* 2. Self is taken for this
person considered in its capacity of earthly comforts, and in
relation to the present blessings of this world, that tend to
the prosperity of man as in the flesh ; and this may be called
earthly self (yet in an innocent sense). 3. Self is taken for
the person as corrupted by inordinate sinful sensuality ;
which may be called carnal self. 4. Self may be taken for
the person in his sanctified estate ; which is spiritual self.
6. And self may be taken for the person in his naturals and
spirituals conjunct, as he is capable of a life of everlasting
felicity ; which is the immortal self.
II. By denying self, is meant disclaiming, renouncing,
disowning and forsaking it. Self is here partly as a party
disjunct from Christ, and withdrawn from its due subordina-
tion to God, and partly as his competitor and opposite ; and
accordingly it is to be denied, partly by a neglect, and
partly by an opposition.
Before I come to tell you how far self must be denied, J
must tell you wherein the disease of selfishness doth con-
sist ; and for brevity we shall dispatch them both together.
And on the negative, 1. To be a natural individual per-
son distinct from God our Creator, is none of our disease,
but the state we were created in ; and therefore no man
must under pretence of self-denial either destroy himself, or
yet with some heretics aspire to be- essentially and perso-
nally one with God, so that their individual personality
should be drowned in him as a drop is in the ocean.
2. The disease of selfishness lieth not in having a body
that is capable of tasting sweetness in the creature, or in
having the objects of our sense in which we be delighted,
nor yet in all actual sweetness and delight in them ; nor in
a simple love of life itself; for all these are the effects of the
TREATISE OF SELF-DENIAL. 59
Creator's will. And therefore this self-denial doth not con-
sist in a hatred or disregard of our own lives, or in a destruc-
tion of our appetites or senses, or an absolute refusal to
please them in the use of the creatures which God hath
given us.
3. Yea, though our natures are corrupted by sin, self-
denial requireth not that we should kill ourselves, and des-
troy our human natures that we may thereby destroy the sin.
Self-murder is a most heinous sin, which God condemneth.
4. Our spiritual self, or self as sanctified, must not be so
denied as to deny ourselves to be what we are, or have what
we have, or do what we do. We may not deny God's graces,
nor deny that they are in us as the subject, nor may we res-
train the holy desires which God exciteth in us, or deny to
fulfil them, or bring them towards fruition when opportunity
is offered us.
5. We may not deny to accept of any mercy which God
shall offer us, though but a common creature : nor to use
any talent for his service if he choose us for his stewards ;
much less may we refuse any spiritual mercy that may fur-
ther our salvation. It is not the self-denial required by
Christ, that we deny to be Christians, or to be sanctified by
the Spirit, or to be delivered from our sins and enemies; or
that we deny to use the means and helps offered us, or to
accept of the privileges purchased by Christ ; much less to
deny our salvation itself, and to undo our own souls. In a
word, it is not any thing that is really and finally to our hurt
and loss.
But (as to the affirmative) I shall shew you what the dis-
ease of selfishness indeed is, and so what self-denial is.
1. When God had created man in his own image, he gave
him a holy disposition of soul, which might incline him to
his Maker as his only felicity and ultimate end. He made
him to be blessed in the sight of his glory, and in the ever-
lasting love of God, and delight in him, and praises of him.
This excellent employment and glory did God both fit him
for, and set before him.
But the first temptation did entice him to adhere to an
inferior good, for the pleasing of his flesh and the advance-
ment of himself to a carnal kind of felicity in himself, that
he might be as God, knowing good and evil. And thus man
was suddenly taken with the creature as a means to the
00 TRKATISK OF SELF-DENIAL.
pleasing of his carnal self, and so did depart from God his
true felicity, and retired into himself in his estimation, affec-
tion and intention ; and delivered up his reason in subjec-
tion to his sensuality, and made himself his ultimate end.
With this sinful inclination are we all born into the
world, so that every man according to his corrupted nature
doth terminate his desires in himself; and whatever he may
notionally be convinced of to the contrary, yet practically
he makes his earthly life and the advancement and pleasure
which he expecteth therein, to be his felicity and end.
Self-denial now is the cure of this : it carrieth a man from
himself again, and sheweth him that he never was made to
be his own felicity or end ; and that the flesh was not made
to be pleased before God ; and that it is so poor, and low,
and short a felicity, as indeed is but a name and shadow of
felicity ; and when it proceeds to that, a mere deceit. It
sheweth him how unreasonable, how impious and unjust it
is, that a creature, and such a creature, should terminate
his desires and intentions in himself: and this is the prin*
cipal part of self-denial.
2. As God was man's ultimate end in his state of inno-
cency, so accordingly man was appointed to use all creatures
in order to God, for his pleasure and glory. So that it was
the work of man to do his Maker's will, and he was to use
nothing but with this intention.
But when man was fallen from God to himself, he after-
wards used all things for himself, even his carnal self; and
all that he possessed was become the provision and fuel of
his lusts ; and so the whole creation which he was capable
of using, was abused by him to this low and selfish end, as
if all things had been made but for his delight and will.
But when man is brought to deny himself, he is brought
to restore the creatures to their former use, and not to sacri-
fice them to his fleshly mind ; so that all that.he hath and
useth in the world, is used to another end (so far as he de-
nyeth himself) than formerly it was ; even for God and not
himself.
3. In the state of innocency, though man had naturally
an averseness from death and bodily pains, as being natural
evils, and had a desire of the welfare even of the flesh itself:
yet as his body was subject to his soul, and his senses to his
reason, so his bodily ease and welfare was to be esteemed.
TREATISE OF SELF-DENIAL. 01
and desired, and sought, but in a due subordination to his
spiritual welfare, and especially to his Maker's will. So that
though he was to value his life, yet he was much more to
value his everlasting life, and the pleasure and glory of his
Lord.
But now when man is fallen from God to himself, his
life and earthly felicity is the sweetest and dearest thing to
him that is. So that he preferreth it before the pleasing of
God, and everlasting life ; and therefore he seekethitmore,
and holdeth it faster, as long as he can, and parteth with it
more unwillingly. As innocent nature had an appetite to
the objects of sense, but corrupted nature hath an enraged,
greedy, rebellious and inordinate appetite to them, so inno-
cent nature had a love to this natural, earthly life, and the
comforts of it ; but corrupted nature hath such an inordinate
love to them, as that all things else are made subordinate to
them and swallowed up in this gulf ; even God himself is
so far loved as he befriendeth these our carnal ends, and
furthereth our earthly prosperity and life.
But when men are brought to deny themselves, they are
in their measures restored to their first esteem of life, and all
the prosperity and earthly comforts of life. Now they have
learned so to love them, as to love God better ; and so to
value them, as to prefer everlasting life before them ; and so
to hold them and seek their preservation as to resign them
to the will of God, and to lay them down when we cannot
hold them with his love, and to choose death in order to life
everlasting, before that life which would deprive us of it.
And this is the principal instance of self-denial which Christ
giveth us here in the text, as it is recited by all the three
Evangelists that recite these words,*' He that saveth his life
shall lose it," &c., and, " What shall it profit a man to win
all the world, and lose his soul?" By these instances it
appears, that by self-denial, Christ doth mean a setting so
light by all the world and by our own lives, and consequently
our carnal comfort in these, as to be willing and resolved to
part with them all, rather than with him and everlasting life ;
even as Abraham was bound to love his son Isaac, but yet
so to prefer the love and will of God, as to be able to sacri-
fice his son at God's command.
And the Lord Jesus himself was the liveliest pattern to
us of this self-denial that ever the world saw ; indeed his
&2 TREATISE OF SELF-DENIAL.
whole life was a continued practice of it. And it hath oft
convinced me that it is a special part of our sanctification,
when I have considered how abundantly the Lord hath exer-
cised himself in it for our example. For as it is desperate
to think with the Socinians that he did it only for our ex-
ample, so it is also a desperate error of others, to think that
it was only for satisfaction to God, and not at all for our ex-
ample. Many do give up themselves to flesh-pleasing upon
a misconceit that Christ did therefore deny his flesh to pur-
chase them a liberty to please theirs ; as in his fasting and
temptations, and his sufferings by the reproach and ingrati-
tude of men, and the outward poverty and meanness of his
condition, the Lord was pleased to deny himself, so especi-
ally in his last passion and death. As I have shewed else-
where, he loved his natural life and peace : and therefore in
manifestation of that he prayeth, " Father, if it be thy will,
let this cup pass from me :" but yet when it came to the
comparative practical act, he proceeded to choose his
Father's will with death, rather than life without it, and
therefore saith, " Not my will (that is, my simple love of life)
but thy will be done." In which very words he manifesteth
another will of his own besides that which he consenteth
shall not be done, and sheweth that he preferred the pleasing
of his Father in the redemption of the world before his own
life. And thus in their measure he causeth all his members
to do ; so that life, and all the comforts of life, are not so
dear to them as the love of God and everlasting life.
4. When God had created man he was presently the
owner of him, and man understood this, that he was God's
and not his own ; and he was not to claim a property in
himself, nor to be affected to himself as his own, nor to live
as his own, but as his that made him.
But when he fell from God, he arrogated practically
(though notionally he may deny it) a property in himself,
and useth himself accordingly.
And when Christ bringeth men to deny themselves, they
cease to be their own in their conceits any more : then they
resign themselves wholly to God as being wholly his. They
know they are his both by the right of creation and of re-
demption ; and therefore are to be disposed of by him, and
to glorify him in body and spirit which are his ; 1 Cor. vi.
19,20. Rom. xiv.9. To be thus heartily devoted to God
TREATISE OF SELF-DKNIAL. W
as his own, is the form of sanctification : and to live as
God's own, is the truly holy life.
5. As man in innocency did know that he was not his
own, so he knew that nothing that he had was his own, but
that he was the steward of his Creator, for whom he was to
use them, and to whom he was accountable.
But when he was fallen from God to himself, though he
had lost the right of a servant, yet he graspeth at the crea-
ture, as if he had the right of a lord : he now takes his goods,
his lands, his money to be his own ; and therefore he thinks
he may use them for himself, and give God only some small
contribution, lest he should disturb his possession : he saith
as the impious ones, Psal.xii.4., "Our lips are our own,
who is Lord over us ?" Though all of them know specula-
tively that all is God's, yet practically they take it and use
it as their own.
But when grace teacheth them to deny themselves, it
strippeth them naked of all that they seemed proprietors of,
and maketh them confess that nothing is their own, but all
is God's, and to God they do devote it, and use it for him,
and give him his own ; which the first Christians signified
by selling all and laying at the apostles' feet. And there-
fore he asketh God what he shall do with it, and how he
shall use it; and if God take it from him, he can bless the
name of the Lord with Job (Jobi. 21.), as knowing he taketh
but his own ; and can say with Eli, *' It is the Lord, let him
do what seemeth him good ;" 1 Sam. iii. 18. He knows that
God may do with him as he list (Matt. xx. 15.), and that he
can have nothing but of his bounty; and therefore that it is
his mercy that leaveth him any thing ; but it were no wrong
to him if he took away all. And thus he understandeth that
he is but a steward, and therefore must use all that he hath
for him that he received it from. If he have children, his
desire is to know which way they may be most serviceable
to God ; and to that he will devote them. If he have wealth,
or honour, and power among men, his care is to know which
way he may employ them for his Master's use, and so he
will employ them. If he have wit and learning, his care is
to serve God by it. If he have strength and time, he is
thinking which way to improve them for his Lord. And if
vain companions, or the world, or fleshly delights would
draw him to lay them out for them, he remembers that this
64 TREATISE OF SELF-DENIAL.
were to waste his Master's stock upon his enemies. So that
though the sanctified man hath all things, yet he knows
that he hath nothing. All things are his as God's steward,
but nothing is properly and ultimately his own. All things
are his for God ; but nothing is his for his carnal self, nor
ultimately for his personal or natural self. Upon this ground
he gives the devil, the world and the flesh a denial when
they would have his time, his tongue, his wit, his wealth, or
any thing that he possesseth : he telleth them, * They are
none of mine, but God's ; I received them,^ and I must be
accountable for them. I had them not from you, and there-
fore I may not use them for you : I must give to God the
things that are God's : that v/hich is yours I will readily
yield you. Justice requireth that every one have his own.'
And thus self-denial doth take off the sanctified from giving
that which is God's unto themselves.
Object. * But do we not lawfully use his mercies for our-
selves ? Are not our meat, and drink, and clothes, and
houses, and goods our own, and may we not use them for
ourselves V
Answ. Improperly they are our own : so far our own,,
as that our fellow-servants may not take them from us with-
out our Lord's consent : as every servant may have a pecu-
liar stock entrusted in his hands, or may have his tools to
do his work with, which indeed are his Master's, but are his
to use. But as to a strict property they are none of ours,
but God is the only Proprietary of the world.
And for the use of them, it may be for ourselves in sub-
ordination to God, but never ultimately for ourselves. We
may not use one creature but ultimately and principally for
God. When we eat or drink we must never make the pleas-
ing of our appetite our end, but must do it to strengthen,
and cheer, and fit ourselves for the service of God ; and
therefore we must first ask God and not our appetite, what
and how much we must eat and drink : and we must no fur-
ther please our appetite, than the pleasing of it doth fit us
for the service of God. It is the express command, 1 Cor.
X. 31., *' Whether ye eat or drink, or whatsoever ye do, do
all to the glory of God." You may not wear your clothes
merely and ultimately for your bodies, but only to fit your
bodies for God's service ; and therefore you must advise with
his word, and with your end what you should put on. You
TREATISE OF SELF-DENIAL. 65
may not provide a house to dwell in, nor friends, nor riches,
nor any thint^ else for the pleasing of your flesh, as your
ultimate end, but for the service of your Lord. For you
must '* put on the Lord Jesus Christ, and make not provi-
sion for the flesh to fulfil the lusts thereof;" Rom. xiii. 14,
6. As man had his being and wellbeing from God, so is
it God only that can preserve and continue them. Innocent
man understood this, and therefore lived in a dependance
upon God; looking to his hand for the supply of his wants,
and casting all his care upon him, and trusting him wholly
with himself and all, and not distracting his own mind with
cares and distrustful fears, but quieted and contented his
mind in the wisdom, goodness and all-sufficiency of God.
But when man was fallen to himself from God, he desired
presently to have his portion or stock in his own hands, and
grew distrustful of God, and began to look upon himself as
his own preserver (in a great measure), and therefore he fell
to carking and caring for himself, and to studious contri-
vances for his own preservation and supplies. He searched
every creature for himself, and laboured to find in it some
good for himself, as if the care of himself had wholly de-
volved on himself. I have been as much troubled to under-
stand that text in Gen.iii.22. as any one almost in the Bible,
being somewhat unsatisfied with some ordinary expositions ;
and yet it is too hard for me. But this seems to me the most
probable interpretation ; that in his estate of innocency,
Adam was as a child in his Father's house, that was only to
study to please his Father, and to do the work that he com-
manded him, but not to take any thought or care for himself,
for while he was obedient, it was his Father's part to preserve
him and provide for him, to keep off death and danger, and
supply all his wants. And therefore though man had the
faculty or power of knowing more perfect than we have now,
yet he did not need to trouble himself about these matters
of self, because they belonged to God ; and consequently
had not the actual consideration or knowledge of them, for
that would have been but a vain and troublesome knowledge
and consideration to him ; for though the knowledge of all
things necessary to be known, was part of his perfection,
yet the actual knowledge of many things unnecessary and
vexatious or tempting, may be part of a man's infelicity and
misery ; and so '* he that increaseth knowledge increaseth
VOL. XI. F
/
66 TREATISE OF SELF-DENIAL.
sorrow;" Eccl.i. 18. As man that foreknoweth his own
death, is through the fear of it all his lifetime subject to
bondage (Heb. ii. 15.), and the fear is more grievous than the
death itself, when a beast thatknoweth not his death is freed
from those fears. Indeed in our fallen estate there is some
use for more of this kind of knowledge than before : but in
innocency man needed only to know his Maker, and his will
and works, and the creature as his utensils, and the glass in
which he was to be seen, and to fear with moderation the
death which he had threatened, merely as threatened by him.
But by the temptation of satan man grew desirous to be past
a child, at his Father's finding, and under his care, and would
take care and thought for himself, and know what was good^
or evil for himself as to the natural man ; and so far turned
his eye to the creature to study it for himself, when he
should have studied God in it ; and to search after good and
evil to himself in it, while he should have searched after the
attributes of God in it, and daily gazed with holy love and
admiration upon his blessed face that shined in this glass :
and so he would use the creature directly for himself, which
he should have used only for God's service. And thus I
conceive man did indeed by his fall attain to much more
actual knowledge as to the number of objects than he had
before ; which knowledge was indeed in itself considered
physically good, but not good to him as any part of his
felicity or his virtue, but rather by participation his sin and
misery, as being unsuitable to his condition. It was better
with him when he knew one God, and all things in God, as
they conduced to the love and service of God, and were
suitable to his state, than when he turned his mind from
God, and fell to study the creature in itself, and for himself,
as good or evil to himself, and so lost himself and his un-
derstanding in a crowd of unnecessary and misused objects ;
like a foolish patient that having a most judicious and faith-
ful physician that will take care of his health, and provide
him the best and safest remedies, doth grow to an eager
desire to be acquainted himself with the nature of each
medicine, and to be skilful in the cure of his own disease,
that he may trust his physician no longer, but may be his
own physician ; and therefore hearkeneth to a seducer that
tells him, * The physician doth but keep thee in ignorance,
lest thou shouldst be as wise as he, and able to cure or pre-
TREATISE OF SELF-DENIAL. 67
serve thyself ; hearken to me, and I will teach thee to know
all these things thyself, and so thou mayst take care of thy-
self/ So man was seduced by satan to withdraw himself
from the fatherly cafe of God, by a desire himself to be wise
for himself in the knowledge of all that in the creature which
might be directly good or evil to himself, so taking on him-
self the work of God, and casting off the work that God had
set him, and withdrawing himself from his necessary depen-
dance on his Maker. And accordingly much of this selfish
knowledge of the creature he did attain; but with the woful
loss of the divine knowledge of the creature, and of the filial
soul-contenting knowledge of God ; yea, and of himself, as
•in his due subordination to God. This seems the sense of
this text, and this is the case of fallen mankind.
Naturally now every man would fain have his safety and
comforts in his own hand. He thinks them not so sure and
well in the hand of God. O what would a carnal man give
that he had but his life and health in his own hand, and might
keep them as long as he saw good ! When he is poor, he
had rather it were in his hand to supply his wants, than in
God's ; for he thinks it would go better with him. When
he is sick, he had far rather it were in his own hand to cure
him, than in God's 5 for then he should be sure of it. If he
be in any strait, he cannot be content with a bare promise
for his deliverance ; but unless he see some probability in
the means and work, and unless he be acquainted with the
particular way by which he must be delivered he is not sa-
tisfied ; for he cannot trust God so well as himself. Is not
this the case of all you that are carnal? Would you not
think your case much safer and better if it were in your own
hands, than you do now it is in God's ? What would you
not give, that you were but as able to give ease, and health,
and wealth, and honour, and life to yourselves, as God is !
Hence it is that you so anxiously contrive for yourselves,
and trouble yourselves with needless cares ; because you
dare not trust God, but think you are fallen to your own care
and finding. You think yourselves quite undone when you
have nothing left you but God and his promise to trust upon,
and when you see nothing in yourselves and the creature to
support you. And thus are all men fallen from God to
themselves.
But sanctification teacheth men that self-denial which
68 TREATISE OF SELF-DENIAL.
according to its measure, doth heal them of this disease.
Though some actual knowledge of good and evil, and some
care of our natural selves be now become a necessary duty,
as suited to our lapsed state, which yet had never been but
through sin : yet that which is sinful self-denial doth des-
troy. It sheweth man that he is every way insufficient for
himself, and that he is not the fountain of his own felicity ;
nor doth it belong to him, but to God, to preserve him and
secure his welfare. He seeth what a folly it is to depart
from the tuition of his heavenly Father, and as the prodigal
son to desire to have his portion in his own hands. Expe-
rience tells him with smart and sorrow that he hath not been
so good a preserver of himself, nor used himself so well as
to desire to be in the same hands any longer that hath so
abused him. Yea, he knoweth that it was God that indeed
preserved him, while he was over-solicitous about it himself,
and would needs have the managing of his own affairs. He
now believes that he can be nowhere safe but in the hands
of God, and no way sufficiently provided for, but by his wis-
dom, love and power : nor dare he trust himself hereafter
with himself or any creature. He finds that he hath but tur-
moiled and distracted his mind by undertaking the manage-
ment of his own preservation : and that he hath brought
himself into a wilderness, and lost himself and ravelled his
own affairs : when if he had committed himself to God, and
been satisfied in his wisdom, love and power, all had been
kept safe and sound, and man had not been lost, nor his es-
tate thus shattered and overthrown. And therefore the re-
turning, self-denying convert is brought to an utter distrust
of himself, and resolved hereafter to trust himself upon no-
thing below All-sufficiency and Infinite love. He is so of-
fended with himself for his former self-destruction, and for
undoing himself so foolishly, that he calls himself to account
and into judgment for it, and condemneth himself as a trai-
tor to God, and a murderer of himself, and will no more be
in the hands of so treacherous a delinquent ; but as the eyes
of a servant are on the hand of his master, so are his eyes
on God for all supplies. And this is the part of the work of
the Spirit of adoption, who teacheth us to cry Abba, Fa-
ther : and as children, not to be very careful for ourselves,
but to run to our Father in all our wants, and tell him what
we stand in need of, and beg relief: and *' to be careful for
I
TREATISE UF SELF-DENIAL. 69
nothing ; but in every thing by prayer with supplication and
thanksgiving; to make known our requests to God;'* Phil,
iv. 6. And this acquiescence of the soul in the love of God,
is it that " keepeth our hearts and minds in that peace of
God which passeth understanding," (ver. 7.) so that the more
self-denial, the less is a man dependent on himself, or trou-
bled with the cares of his own preservation ; and the more
doth he cast himself on God, and is careful to please him
that is his true preserver, and then quieteth and resteth his
mind in his all-sufficiency and infinite wisdom and love ; and
so is a mere dependant upon God.
7. Moreover, it is the prerogative of God, as absolute
owner of us, to be the sole disposer of man, and of all the
other creatures ; and to choose them their condition, and
give them their several talents, and determine of the events
of all their affairs, as pleaseth himself. And innocent man
was contented with this order, and well pleased that God
should be the absolute disposer of him and all.
But when man turned from God to self, he presently de-
sired to be the disposer of himself; and not of himself only,
but of all the creatures within his reach. How fain would
selfish, corrupted man be the chooser of his own condition!
His will is against the will of God, and he usually disliketh
God*s disposal. If he had the matter in his own hands, al-
most nothing should be as it is ; but so cross would they be to
God, that all things would be turned upsidedown. If it were
at their will, there is scarce a poor man but would be rich ;
and scarce a rich man but would be richer. The servant
would be master; the tenant would be landlord ; the hus-
bandman and tradesman would be a gentleman ; the labourer
would live an easier life ; his house should be better ; his
clothing should be better ; his fare should be better ; his
provision should be greater ; his credit or honour with men
should be more ; the gentleman would be a knight, and the
knight a lord, and the lord would be a king, and the king
would be more absolute, and have a larger dominion. Nay
every man would be a king, and learn the doctrine of the
Jews, and many of this age among us, to expect that the
world should be ruled by them ; and they should reign as
lords and princes in the earth. If it were with selfish men
as they would have it, there is scarce a man that would be
what he is, nor dwell where he doth, nor live at the rates that
70 TREATISE OF SKLF-DENIAL.
now he liveth at. The weak would be always strong ; and
the sick would be well, and always well ; and the old would
be young again, and never taste the infirmities of age ; and
if they might live as long as they would, I think there are
few of the unsanctified that would ever die, or look after
heaven as long as they could live on earth. * O what a brave
life should I have,' thinks the selfish, unsanctified wretch,
' if I were but wholly at my own disposal, and might be what
I would be, and have what I would have !' What would men
give for such a life as this ! Had they but their own wills,
they would think themselves the happiest men on earth :
that is, if they could be delivered from the will of God, and
be from under his disposal, and get the reins into their own
hands !
Nay this is not all, but the selfish person would be the
disposer of all the world within his reach, as well as of him-
self. He would have kingdoms at his disposal, and all things
carried according to his will. He would have all his neigh-
bours have a dependance upon him ; very bountiful he would
be, if he were the lord of all ; for he would be the great be-
nefactor of the world, and have all men beholden to him,
and depend upon him. If he see things that little concern
him, he hath a will of his own that would fain have the dis-
posal of them. If he hear of the aiFairs of other nations,
some will he hath of his own, which he would have fulfilled
in them, at least so far as any of his own interest may be in-
volved in the business.
But when sanctification hath brought men to self-denial,
then they discern and lament this folly. They see what silly,
giddy worms they are, to be disposers of themselves, or of
the world. They see that they have neither wisdom, nor
goodness, nor power sufficient for so great a work. They
then perceive that it were better make an idiot the pilot of
a ship, or an infant to be their physician when they are sick,
or the disposer of their estates, than to commit themselves
and the world to their disposal. They see how foolishly they
have endeavoured or desired to rob God of his prerogative :
and therefore they return from themselves to him, and give
up all by free consent to his sole disposal, that so he may do
with his own as he list. He finds that he hath work enough
to do of his own, and is become too unfit for that ; and there-
fore he dare no more undertake the work of God, for which
TREATISE OF SELF-DENIAL. 71
he is infinitely unfit. He finds that the more he hath his
own will, the worse it goes with him ; and therefore he will
give up himself to God and stand to his will. If he feels
that providence doth cross his flesh, and that he hath po-
verty, when the flesh would have riches ; and shame, when
that carnal self would have honour j and labour, when the
flesh would have ease ; and sickness, when the flesh would
have health ; he would not for all that have the work taken
out of the hand of God, but truly saith, ** Not my will, but
thine be done ;" and believeth that God's disposal is the
best ; and that his Father knows well enough what he doth ;
and if it were put to his choice, whether God or he should
be the disposer of his estate, and honour, and life, he had
rather it were in God's hands than his own; and would not
undertake the charge if it were offered him. ' Alas,* thinks
he, * I am almost below a man, and am I fit to make a God
of? I come off so lamely in the duty of a creature as de-
serves damnation ; and am I fit to arrogate the work of the
Creator V
8. Moreover, it is the high prerogative of God to be the
Sovereign Ruler of the world ; to make laws for them, which
must be obeyed ; and to reward the obedient, and punish the
disobedient. God is King of all the earth ; even King of
kings, and Lord of lords ; and all shall obey him, or be
judged by him for their disobedience.
But sin turned man into a rebel against heaven, and a
traitor to his Maker ; so that now the selfish, unsanctified
man disliketh God's government, at least in the particulars,
and would govern himself. The law of God contained in his
word and works he murmurs at as too obscure, or too pre-
cise and strict for him. He finds that it crosseth his carnal
interest, and speaks not good of him but evil ; and therefore
he is against it as supposing it to be against him, and his
pleasure, profit and honour in the world. If men had but the
government of themselves, what a difference would there be
between their way and God's? If corrupt, unsanctified,
selfish man might make a law for himself instead of the word
of God, what a law would it be? and how much of the law
of God should be repealed ? If sinners might make a Scrip-
ture, you should find in it no such passages as these, " Ex-
cept a man be converted, or born again, he cannot enter into
the kingdom of heaven : without holiness none shall see
72 TREATISE OF SELF-DENIAL.
God." If self might make laws, you should not read in
them, " If ye live after the flesh, ye shall die ; but if by the
Spirit ye mortify the deeds of the body, ye shall live." Nor
should you there find, that " the gate is strait, and the way
is narrow that leads to life, and few there be that find it ;" or
that " the righteous are scarcely saved/' As all the Scrip-
ture is now for holiness, and against profaneness, ungodli-
ness and sensuality ; if self had the framing of it, it should
all be changed, and it should at least speak peace to fleshly-
minded men. All those true and dreadful passages that
speak fire and brimstone against the unsanctified, and
threaten everlasting torments, should be razed out; and
you should find no talk of damnation in the Scripture for
such as they ; no talk of " the worm that never dieth, or the
fire that is never quenched ;" or of " Depart from me all ye
workers of iniquity ; I know you not ;" or that "the way of
the ungodly shall perish ;" or that *' God doth laugh at
them, because he seeth that their day is coming." Abun-
dance of the Bible would be wiped out, if carnal self had but
the altering of it. Nay, it would be quite made new, and
made a contrary thing. The articles of our creed would be
changed : the petitions of our rule for prayer would be most
altered : every one of the ten commandments would be al-
tered, as I shall after shew. Idolatry should be no sin, but
the principal law ; for self would be set up as the idol of the
world. Will-worship would be no sin ; men would be held
guiltless that take the name of God in vain ; the Lord's day
should be a day of mirth and carnal pleasure ; every subject
would be the sovereign; and every inferior the superior : re-
venge would be made lawful for themselves, though not for
others : fornication and adultery would be no mortal sin ;
stealing would be made tolerable to themselves : it should
be lawful to them to do any wrong to the name and reputa-
tion of another. In a word, every man would do what he
list, and his will should be his law, and himself should be his
own judge; a gentle, tender judge no doubt. Thus would
self rule.
But sanctification brings men to deny this self; and to
lay down the arms of rebellion against God ; and to see how
unfit we are to rule ourselves ; that we are too foolish, and
simple, and partial to make laws, and too partial also and
tender to execute them ; and that as we were made to obey^
TREATISE OF SELF-DENIAL. 73
SO obey we must, and come again into our ranks, and will-
ingly subject ourselves to the Sovereign of the world. Self-
denial teacheth a man to hate his own carnal wisdom and
reasonings that rise up against the laws of God ; and to love
them the worse because they are thus his own : and to love
the laws of God the better, because they are God's, and be-
cause they are against his carnal self. The stamp of God on
them doth make them current with him, when if they had
but the private stamp of self, he would disown them as
counterfeit or treasonable. He hath indeed a flesh that is
restrained by God's laws, and striveth against them ; but he
thinks never the worse of the law for that, but approveth
and liketh it in the inner man : and if he might have his
choice, he would not blot out one commandment, nor one
direction, nor one article of faith, nor a tittle of the law, be-
cause that self is not the chooser in him ; but he hath learned
to submit to the will and wisdom of the Lord.
And though he love himself, and have a nature that is
unwilling of suffering, and feareth the displeasure of God,
and the threatenings of his holy law ; yet doth he unfeign-
edly justify the law, and acknowledge it to be holy, and just,
and good ; and would not have the very threatenings of it
to be repealed and blotted out, if he had his choice ; for he
knows that the determinations of God are the best, and that
none but he is fit to govern, and therefore he desires that he
himself may be taught better to obey, and not that he may
rule ; and wisheth that he were more conformed to the law :
and not that the law were conformed to him ; and fain he
would have his own will brought up to God's, but wisheth
not God's will to be crookened and brought down to his.
As far as men have self-denial, this is so.
9. Moreover, as it is God's prerogative to be the sove-
reign Ruler of ourselves, so also of all others as well as us.
But when sin had set up self, man would not only rule him-
self, but would rule all others. An eager desire there is in
the unsanctified, selfish heart, that he might be ruler of town
and country, and all might be brought to do his will. And
hence it is that there is such resisting and grudging at good
governors, and that men are so ambitious, and fain would be
highest, because they would have their own wills fulfilled by
all, and therefore would have power to force men to it.
Hence it is that there is such a stir in the world for crowns
74 TREATISE OF SELF-DENIAL.
and kingdoms ; and few men have ever been heard of, that
have refused a sceptre when it was offered them, yea, or that
would not step out of their way for it, and wound their con-
sciences, and hazard all their hopes of heaven for it, if they
found themselves in a likelihood of obtaining it ; because
where self doth reign at home, it would reign also over all
others. Nothing more pleaseth the carnal mind, than to
have his will, and to have all men do as he would have them,
and to see all at his beck, and each man seeking to know
his pleasure, ready to receive his word for law. This is the
reign of self.
But sanctification teacheth men self-denial, doth make
them look first at the doing of God's will ; and would have
all the world obedient to that ; and for their own wills, they
resign them absolutely to God's, and would not have men
obey them but in a due subordination to the Lord. As they
affect no dominion or government but for God, so they de-
sire not men to obey their wills any further than it is neces-
sary to the obedience of God's will, to which they are ser-
viceable and conform. The self-denying, sanctified man
hath as careful an eye up and down the world for God's in-
terest, as the self-seeker hath for his own : and as eagerly
doth he long to hear of the setting up of the name, and
kingdom, and will or laws of God in the world, as the am-
bitious man longs for the setting up of his own. And it as
much rejoiceth the holy, self-denying man to hear that God's
laws are set up and obeyed, and that the world doth stoop
to Jesus Christ, as it would rejoice the carnal, selfish wretch
to be the lord and master of all himself, and his will become
the law of the world. A holy, self-denying man would be
far more glad to hear that Africa, America, and the rest of
the unbelieving part of the world were converted to Christ
by the power of the Gospel, and that the heathens were his
inheritance, and the kingdoms of the world become the
kingdoms of Christ, than if he had conquered all these him-
self, and were become the king or emperor of the world.
For as self is the chief interest of an unsanctified man ; so
Christ and the will of God, is the chief interest of the sanc-
tified : for he hath destroyed the contradictory interest of
self, and renounced it, and hath taken God for his end, and
Christ for the way, and consequently for his highest interest;
so that he hath now no business in the world but God's bu-
TREATISE OF .SELF-DENIAL. 75
siness ; he hath no honour to regard but God's honour ; he
hath none to exalt but the King of kings ; he knows no gain
but the pleasing of God ; he knows no content or pleasure
but God's pleasure : for the life that he now lives in the
flesh, he lives by faith of the Son of God, that hath loved
him and given himself for him ; and thereby hath drawn him
out of himself to the fountain and end of love : and so it is
not he that lives, but Christ liveth in him ; Gal. ii. 20.
10. Lastly, it is the high prerogative of God, to have the
honour, and power, and glory ascribed to him, and be praised
as the author of all good to the world : and his glory he will
not give to another. Man and all things are created, and
preserved, and ordered for his glory : nor shall man have any
glory but in the glorifying of his Lord : when we fell short
of glorifying the Lord, we also fell short of the glory which
we expected by him.
But when sin turned man from God to himself, he be-
came regardless of the honour of God, and his mind was
bent on his own honour, so that he would have every knee
bow to himself, and every eye observe him, and every mind
think highly of him, and every tongue to praise and magnify
him. It doth him good at the heart, to have virtue, and
wisdom, and greatness ascribed to him, and an excellency in
all ; and to have all the good that is done ascribed to him,
and to be taken to be as the sun in the firmament that all
must eye, and none can live without, and to be esteemed the
benefactor of all. When he hears that men extol him and
speak nothing of him but well, and great things ; and when
he sees them all observe and reverence him, and take him as
an oracle for wisdom, or as an angel of God, O how this
pleaseth his unsanctified, selfish mind ! Now he hath his
end, even that which he would have; and "verily," saith
Christ, " they have their reward."
But when sanctification hath taught men to deny them-
selves, they see then that they are vile and miserable sinners,
and loathe themselves for all their abominations ; and are
base in their own eyes, and humble themselves before the
Lord, and abhor themselves in dust and ashes, and say, " To
us belongeth shame and confusion of face ; not unto us, O
Lord, not unto us, but to thy name give the glory ;" Dan.ix.
7, 8. Psal. cxv. L The holy, self-denying soul desireth no
glory and honour, but what may conduce to the glory and
76 TREATISE OF SELF-DENIAL.
•honour of his Lord : his heart riseth against base, flattering
worldlings, that would rob God and give the honour to him ;
nor can they do him a greater displeasure than to ascribe
that to him which belongeth only to God, or to bring to him
or any creature, his Maker's due. If God be honoured, he
takes himself as honoured, if he be never so low ; if God be
dishonoured, he is troubled, and his own honour will not
make him reparation. As he liveth himself to the glory of
God, and doth all that he doth in the world to that end ; so
would he have all others do so too. And if God be most ho-
noured by his disgrace and shame, he can submit.
And thus I have shewed you the true nature both of self-
ishness and of self-denial. But observe that I describe it as
it is in itself; but yet there is too much selfishness in the
best, which may hinder the fulness of these effects. But
self-denial is predominant in all the sanctified, though it be
not perfect.
CHAPTER II.
Reasons of the Necessity/ of Self denial to Salvation,
III. And now you have seen the true description of self-de-
nial, and I hope, if you have studied it, you know what it is
that is required ; I shall next shew you some of the reasons
of its necessity, and prove it to you beyond dispute, that it is
no indifferent thing, nor the high attainment of some few of
the saints, but a thing that all must have that will be saved,
being of the very essence of holiness itself; so that it is as
possible to live without life, as to be holy without self-de-
nial ; and as possible to be saved whether God will or no,
as to be saved without self-denial in a predominant degree.
And if any of you think it strange that salvation should be
laid on so high a duty, and that no man can be a true dis-
ciple that denieth not himself, even to the forsaking of his
life, and all, when God requireth it, I shall shew you that
reason that should easily satisfy you.
Reason 1. ' Till a man deny himself, he denieth God, and
doth not indeed believe in him, and love him, and take him
to be his God.' And I hope you will grant that no man can
be saved that believes not in God, nor loveth him, nor takes
TREATISE OF SKLF-DENIAL. 77
him for his God. He that will deny God and yet think to
be saved, must think to be saved in despite of God. The
first article of our faith, and of our baptismal Christian co-
venant is, * to believe in God the Father, and take him for
our God, and give up ourselves to be his people.' But this
no man can do without self-denial. For by all that I have
S4«id in the description of it, you may see that selfishness is
most contrary to God, and would rob him of all his high pre-
rogatives, and God should be no God, if the selfish sinner
had his will : and he doth not heartily consent that he shall
be God to him. I have formerly told you, that self is the
God of wicked men, or the world's great idol ; and that the
inordinate love of pleasure, profits .and honour, in trinity, is
all but this self-love in unity ; and that in the malignant tri-
nity of God's enemies, the flesh is the first and foundation,
the world the second, and the devil the third. Every man is
an idolater so far as he is selfish. God is not a bare name :
he that takes away his essence, or attributes and preroga-
tives, and yet thinks he believeth in him, because he leaveth
him his names and titles, doth as bad as they that set up an
image, and worship that instead of God, or that worship the
sun or moon as gods, because they somewhat represent his
glory ; for sure a bare name hath as little substance as an
image ; much less can you say it hath more than the sun.
Now selfish, ungodly men do all of them rob God, and give
his honour and prerogatives to themselves, and put him off
with empty titles : they call him their God, but will not
have him for their end, their portion and felicity, nor give
him the strongest love of their hearts : they will not take him
as their absolute Owner ; and devote themselves and all they
have to him, and stand with a willing mind to his disposal.
They will not take him for their sovereign, and be ruled by
him, nor deny themselves for him, nor seek his honour and
interest above their own. They call him their Father, but
deny him his honour ; and their master, but give him not
his fear • Mai. i. 6. They depend not on his hand, and live
not by his law, and to his glory ; and therefore they do not
take him for their God. And can you expect that God
should save those that deny him, and would dethrone him,
that is, his very enemies ?
Reason 2. * Yea, more than so ; God will not save those
that make themselves their own gods, when they have re-
78 TREATISE OF SELF-DENIAL.
jected him.' But all these unsanctified selfish men do make
themselves their own gods ; for in all the ten particulars
before mentioned, they take to themselves the prerogatives
of God. 1. They would be their own end, and look no fur-
ther. 2. They use all creatures but as means to this end ;
yea, God himself is esteemed but for themselves. 3. They
love their present life and prosperity better than God. 4.
They would be their own, and live as their own, and not as
those that are none of their own. 5. They would have the
creatures to be their own, and use them as their own, and
not as God's. 6. They must care for themselves, and shift
for themselves, and dare not trust themselves wholly upon
God. 7. They would dispose of themselves and their own
conditions, and of all things else. 8. They would rule them-
selves, and be from under the laws and government of God.
9. They would be the rulers of all others, and have all men
do their wills. 10. And they would be honoured and ad-
mired by all, and have the praise ascribed to them. And if
all this be not to set up themselves as gods or idols in the
world, I know not what is. Certainly God is so far from
having a thought of saving such vile idolaters (in this con-
dition), that they are the principal objects of his high dis-
pleasure, and the fairest marks for his justice to shoot at:
and he is engaged to pull them down, and tread them into
hell. Should God stand by and see a company of rebellious
sinners sit down in his throne, or usurp his sovereignty and
divine prerogatives, and let them alone, yea, and advance
them to his glory ? No, he hath resolved that " he that
humbleth himself shall be exalted, and he that exalteth
himself shall be brought low." And what higher self-exal-
tation can there be, than to make ourselves as gods to our-
selves ? And therefore v^^ho should be brought lower than
such ?
Reason 3. ' No man can be a Christian that takes not
Christ for his Lord and Saviour ; but no man without this
self-denial can take Christ for his Lord and Saviour, and
therefore no man without self-denial can be a Christian and
so be saved.' He that makes himself his end, cannot make
Christ, as Christ his way ; for Christ is the way to the Fa-
ther, and not to carnal self. Nay, the business that Christ
came upon into the world, was to pull down and subdue
this self. Moreover, whoever taketh Christ for his Saviour,
TREATISE OF SELF-DENIAL. 79
must know from what it is that he must save him ; and that
is principally from self: and no man can take Christ for his
Saviour that renounceth not self-confidence, and is not wil-
ling to be saved from the idolatry of self-exaltation. No
man can take Christ for his Master or Teacher, that comes
not into his school as a little child, renouncing the guidance
of carnal self, and sensible of his need of a heavenly teacher.
No man can take Christ for his King and Lord, and give up
himself as his own, and as his subject, that hath not learned
to deny that self that claims property and sovereignty in
his stead. There is no antichrist, nor false Christ, that ever
was in the world, that doth more truly oppose Christ, and
resist him in all the parts of his office, than carnal self. It
is this that will not stoop to his righteousness, or to his
guidance, and to his teaching and holy government. Self
is the false Christ or saviour of the world, as well as the false
god. And therefore there can be no salvation where self is
not denied and taken down.
Reason 4. * He that believeth not in the Holy Ghost, and
taketh him not for his Sanctifier, cannot be a true Christian,
or be saved. But no man without this self-denial believeth
in the Holy Ghost, and taketh him for his Sanctifier.' And
therefore without this self-denial no man can be a true
Christian, or be saved. The very nature of sanctification
consisteth in the turning a man from himself to God : in
destroying selfishness, and devoting the soul to God by
Christ. And therefore it is past dispute, that none but the
self-denying are sanctified ; and therefore none but they do
truly take the Holy Ghost for their Sanctifier, and truly be-
lieve in him. So far as men are in love with the disease,
it is certain they will not use the physician.
Reason 5. ' No man is a true Christian and in a state of
salvation, that denieth, renounceth or rejecteth the word of
God.' But all men that have not self-denial (that hear the
word of God) do renounce, deny it, or reject it; and there-
fore no man without self-denial is a true Christian, or can
be saved.' In the Scriptures it is that we have eternal life :
it is they that must make us wise to salvation ; the man
that will be blessed, must meditate in them day and night
(Psal. i. 2.) ; and it is not the hearers but the doers of them
that are blessed. But nothing is more clear, than that the
voice of Scripture calleth aloud on all men to deny them-
80 TREATISE OF SELF-DENIAL.
selves ; and that the scope of it is to cry down self, and set
up God in Jesus Christ. It is the very drift and meaning
of it from end to end to take down self, and abase men in
their own eyes, and bring them home to God from whom
they are revolted.
Reason 6. ' No man can be a Christian or be saved with-
out saving grace.' But no man without self-denial hath
saving grace. For it is the nature of every grace to carry
man from himself to God by Christ. It is the work of godly
sorrow to humble proud man, and break the heart of carnal
self. It is the work of faith, for a self-denying soul to pass
out for hope and life to Christ. It is the work of love to
carry us quite above ourselves to that Infinite goodness
which we love. It is the nature of holy fear to confess our
guilt and insufficiency, and to suspect ourselves, and dread
the fruit of our own ways. Confidence doth bottom us upon
God, and hope itself doth imply a despairing in ourselves.
Thankfulness doth pay the homage to him that hath saved
us from ourselves. And every grace hath self-denial as half
its very life and soul. And therefore it is certain that no
man hath any more grace than he hath self-denial.
Reason 7. * They that reject the ministry and the fruit of
all the ordinances of God, are not true Christians, and can-
not be saved.' But so do all among us that have not self-
denial. For the use of the ministry is to call home sinners
from themselves to God. The use of every ordinance of
God, is to get or keep down carnal self, and exalt the Lord.
Confession is nothing but self-abasing : and he must confess,
that will have the faithful and just God to forgive him ; for
"he that covereth his sin shall not prosper;" lJohni.9.
Prov. xxviii. 13. Prayer is a confession of our own empti-
ness, insufficiency and unworthiness, and a flying from our-
selves for help unto another. In baptism we come as con-
demned prisoners for a pardon, as it were with ropes about
our necks, and strip ourselves of the rags of our filthiness,
that by the blood of the Lamb we may be washed from our
blood, and our sins may be buried as in the depth of the
sea. In the Lord's supper we renew the same covenant, and
receive the same renewed pardon ; and still fly from our-
selves to Christ for life ; and renounce our carnal selves by
solemn covenant, as a people coming home to God. So that
never was any ordinance of God, effectual and saving on
TREATISE OF SELF-DENIAL. 81
the soul of any, further than it brought them to self-denial,
or preserved, exercised or manifested it.
Reason 8. ' He that can do no work sincerely, nor go one
step in the way of life, is no true Christian, nor in a state of
life.' But this is the case of all that have not self-denial.
For self is their principle, rule and end : and he that hath
either a false principle, rule or end, cannot be sincere in any
of the means ; much less when he is out in all of these. A
selfish man is seeking himself in his very religion : and is
serving himself when he seemeth to be serving God. And
indeed he doth not any service sincerely unto God, because
he makes not God his end ; and therefore cannot be ac-
cepted.
Reason 9. * No man is a true Christian, or can be saved,
that sticks in the depth of his natural misery, in his lapsed
state.' But so do all men that have not self-denial ; for it
is self that they are fallen to, and must be saved from.
Reason 10. * No man can be a true Christian and be saved,
that is not a member of the holy catholic church, and the
communion of saints.' But so are none but the self-denying ;
for every true member of the church hath a public spirit,
preferring the church's interest to his own, and suffering with
fellow-members in their suffering, and having a care of one
another ; 1 Cor. xii. 25,26. But the self-seeking unsancti-
fied person is a stranger to this disposition.
Reaso?i II, ' He that is led by the greatest enemy of God
and his own soul, is not a true Christian, nor in a state of
life.' But so is every man that hath not learned to deny
himself. For self is the greatest enemy of God and us.
Escape but your own hands and you are out of danger. All
the devils in hell cannot destroy you, if you would not be
your own destroyers.
Reason 12. Lastly, * It is a plain contradiction to be
saved without self-denial.' For as it is self that we must
be saved from both as our end and means and greatest enemy,
so to stick in self is still to be lost and miserable, and there-
fore not to be saved. So that the case is as plain as a case
can be, that no man can be a true Christian or disciple of
Christ without self-denial ; and consequently none without
it can be saved. I have been the briefer upon the argu-
ments, because the matter of some of them may come to be
more fully opened anon in the application.
VOL. XI. G
82 TREATISE OF SELF-DENIAL.
CHAPTER III.
Use 1. A gejieral Complaint of the Prevalency of Selfishness.
IV. And now we have seen from the words of Christ the
absolute necessity of self-denial, and that there is no true
Christianity nor salvation without it, let us next take a view
of ourselves and of the world, and judge of our condition by
this certain rule.
Look well into yourselves, and into the world, and tell
me whether you find not cause to lament, 1. That true
Christianity is so rare a thing, even among the professors of
Christianity, seeing self-denial is so rare. 2. That grace is
so weak and small in the most of the regenerate, seeing self-
denial is so little and imperfect.
O ! if the name of Christians would prove us Christians,
and the magnificent titles we give to Christ would prove
that we are his true disciples ; if reading, and hearing, and
outward duties, and a cheap religiousness would serve turn,
we have then great store of Christians among us ! If Christ
would have left out this one point of self-denial from his
laws and conditions of salvation, what abundance of disciples
would he have had in the world ! and how many millions
might have come to heaven, that now must be shut out! It
is this point that hindereth all sorts of heathens and infidels
from being Christians. The Jews will believe in no Christ
but one that will restore their temple and outward glory,
and make them great, and rulers of the world ; and there-
fore they will not be the servants of that Christ that calleth
them to the contempt of all these things, and of life itself,
for the hopes of an invisible kingdom. The Mahometans
had rather believe in Mahomet that giveth them leave to
please their lust, than in Christ that calleth them to mortifi-
cation and self-denial, and tells them of nothing but suflfer-
ing and patience, duty and diligence, till they come into
another world : the idolatrous heathens abhor Christianity,
when they hear how much they must do and suffer, and all
for a reward in the life to come. It is an informing instance
that Pet. Maifseus gives us in his Indian History of the first
king of Congo that was baptized : he quickly received the
articles of faith, and the form of worship, and the outside
TREATISE OF SELF-DENIAL. 83
and cheaper part of religion ; and so did many of his nobles
and followers ; but when he was called to confession, and
understood that he must leave his gluttony, and drunken-
ness, and whoredom, and oppression, and inordinate plea-
sures, he would be a Christian no more ; his nobles per-
suading him that the forsaking of all his mirth, and pleasure,
and delights of the flesh, and taking up so strict a life, was
too dear a price to pay for the hopes of a life to come ; and
it was better keep the pleasure they had, and put another
life to the venture : and thus Christianity had been quickly
banished that kingdom again, if it had not taken deeper
rooting in his son and heir Alphonsus, and made him ven-
ture his crown and life for the sake of Christ. And thus is
it at the heart with the most, even of baptized persons, and
those that take themselves to be Christians : because it is
the religion of the country, and they are taught that there is
no salvation without it, they will be baptized and be called
Christians, and say their prayers, and come to church, and
say they believe in God the Father, Son and Holy Ghost,
and they will go as far with you in religion as they can with-
out denying themselves ; but for the rest, which is the life
and truth of Christianity, they will not understand it, or be-
lieve that it is of such necessity : ' God forbid,' say they,
* that none should be Christians and be saved, but those
that thus deny themselves, and take up their cross and for-
sake all they have, and accept not life itself from Christ.'
They say they believe in Christ, and yet they say, ' God for-
bid his word should be true ;' or, * God forbid we sh«>uld
believe Christ that hath spoken this in the Gospel I' See
what kind of Christians multitudes are ! Every man and
woman on earth that take themselves for true Christians,
and yet do not deny themselves, even life and all for the
sake of Christ and the hope of everlasting glory, are mere
self-deceivers, and no true Christians at all. '* He that will
save his life,'' saith Christ, " shall lose it;" that is, he that
in his coming to Christ, and covenanting with him, will put
in an exception for the saving of his life, and will forsake all
for Christ if he be put to it, except life itself, this man is no
true disciple of Christ, and shall be so far from saving his
life, that he shall lose both heaven, and life, and all ; and
the justice of God shall take from him that life which he
durst not resign to the will of mercy ; and he shall lose that
84 TREATISE OF SELF-DENIAL.
for nothing, which he would not lose for Christ and heaven.
It is impossible for that man to be Christ's disciple, that
loveth his life better than Christ and the hopes of the life
everlasting; Matt. x. 37, 38. Luke xiv. 26,27.33. Some
self-denial there may be in the unsarictified : many of them
would leave a little pleasure or profit rather than be damned ;
and many had rather suffer a little, than venture upon eter-
nal sufferings. But I beseech you remember that this is
the lowest degree of self-denial that is saving, to set more
by Christ and the hopes of glory, than by all this world and
life itself; and to be habitually resolved to forsake life and
all, rather than to forsake him. No less than this is proper
self-denial, or will prove you Christians and in a state of life.
This was the trial that Christ put one to, that had thought
to have been his disciple ; " Yet lackest thou one thing ;
sell all that thou hast, and distribute unto the poor, and
thou shalt have treasure in heaven, and come, follow me ;"
Luke xviii. 22. Not that every man must actually sell all,
but ever}?^ man must set more by heaven than all, and there-
fore part with all when Christ would have him; and he that
is not thus resolved, let him go never so far in all other
things, doth yet lack " one thing," and such a " one thing"
as he shall never be saved without. For the meaning of the
text is, that Christ would try by this command, whether he
set more by any thing than him, and whether he set more
by heaven or earth ; and so would have us all to judge of
ourselves by the same evidence within, though he put not
all on the same way of discovering it. Many a man can
deny self the superfluities of pleasure, and as this rich man
did, can avoid enormous crimes, and say of whoredom, and
theft, and drunkenness, and oppression, and gross deceit,
" All these have I avoided from my youth." Education may
moderate some selfish desires, and natural temper may
further that moderation ; and custom, and good company,
and holy precepts may yet do more ; and wit may teach men
to do or suffer somewhat rather than to run on the wrath of
God ; and therefore many thousands may deny self the plea-
sure of some inordinate lust, or of some recreation, or excess
in meat or drink, and yet be far from denying life and all,
and so from the true self-denial of a Christian : nay, a man
may deny self for self in many particulars, and so may please
self more than he denieth it. Many a civil ingenuous gen-
TREATigE OF SELF-DENIAL. 85
tleman and other persons, will forbear the disgraceful sins of
drunkenness, filthy speaking, whoredom, incivility, notorious
profaneness, even because they are disgraceful, and there-
fore are against the interestof self ; so much as self can pos-
sibly spare, a carnal heart may be brought to part with.
But still self is alive and predominant within them, still it is
the ruling end and principle. But to go out of self to God,
and resign up ourselves to him, and possess no interest but
him and in him, and to have nothing that we esteem, or love,
or care for in comparison of him, knowing that for him we
were made, redeemed, preserved and sanctified, and there-
fore desiring to be wholly and only his, and to have no cre-
dit, no goods, no life, no self, but what is his, for his service,
at his will and at his disposal, and government, and provi-
sion ; this is the true self-denial, which the Spirit of God
worketh in a prevailing, though not a perfect measure, in
every gracious, believing soul.
But alas, sirs, how strange is this in the world, and how
weak and low in the souls where it is found ; and what mat-
ter of lamentation would a survey of the world or of our-
selves present us with ! Is not SELF the great idol which
the whole world of unsanctified men doth worship ? Who
is it that ruleth the children of disobedience, but carnal self?
For what is all the stir and strivings, the tumults and con-
tentions of the world, but for self? This ruleth kingdoms,
and this is it that raiseth wars ; and what is it, except the
works of holiness, but self is the author of? Look unto the
thrones and kingdoms of the earth, and conjecture how many
self hath advanced and placed there, and how few have staid
till God enthroned them and gave them the crown and scep-
tre with his approbation. Among all the nobles and great
ones of the earth, that abound in riches, how few are there
that were not set a-work by self and ruled by it, in the get-
ting, or keeping, or using their riches, dignities and honours !
Look on the great revenues of the nation, and of the world,
and consider whether God or self have the more of it. One
man hath many thousands a year, and another hath many
hundreds, and how much of this is devoted to God, and how
much to carnal self? And the poor that have but little,
would think us injurious to them if we should call to them
for any thing from God, who have not enough for themselves ;
when indeed God must have all, and self must have nothing.
86 TREATISE OF SELF-DENIAL.
but what it hath by way of return from God again, and that
for God, and not for self, but as subservient unto him. Alas,
of many hundred thousand pounds a year, which the inhabi-
tants of a country possess among them, how little hath God
that should have all, and how much hath self that should
have nothing ! O dreadful reckoning when these accounts
must be all cast up ! Judge by the use of all, whether self
have not the dominion of all. If men throw out to God his
tenth, which is none of their own ; or if they cast him now
and then some inconsiderable alms, when in his members he
is fain to beg for it first, they think they have done fair,
though self devour all the rest. Is it more, think you, for
God or self that our courts of law are filled with so many
suits, and lawyers have so much employment ? Is it more,
think you, for God or self that merchants compass sea and
land for commodity ? Who is it that the soldier fights for,
is it for God or self ? Who is it that the tradesman deals
for, that the ploughman labours for, that the traveller goes
for, is it more for God or self? Who is it that the most of
men's thoughts are spent for, and the most of their words
are spoken for, and the most of their rents and wealth laid
out for, and the most of their precious time employed for,
is it for God or self? Consider of it whether it be not self
that finally and morally rules the world. What else do most
live for or look after ? And is not the common piety, reli-
gion and charity of the world, a mere sending God some
scraps of the leavings of carnal self ? If the flesh be full,
or have enough, then God shall have the crumbs that fall
from its table, or at most so much as it can spare : but till
the flesh have done and be satisfied, God must stay even for
these scraps and crumbs ; and if they can but say, ' I want
it myself, or have use for it myself,' they think it a sufficient
answer to all demands. One may see by the irregularity of
the motions of the world, the confusions, and crossings, and
mutabilities, and contradictions, the doing and undoing
again, the differences and fierce contendings, that it is not
God, but self that is the end and principle of the motions.
Nay, most men are so dead to God, and alive only to them-
selves, that they know not what we mean when we tell them,
and plainly tell them what it is to live to God, and what it
is to serve him in all their affairs, and to eat, and drink, and
do all things for his glory ; but they ask in their hearts as
TREATISE OF SELF-DENIAL. 87
Pharaoh, "Who is the Lord, that I should serve him?"
And when they read these passages about self-denial, and
about referring all to God, they will not understand them ;
for they are unacquainted with God, and know no other god
in deed but self, though in name they do.
Nay, it were well if self were kept out of the church,
and out of the ministers of the Gospel, that must teach the
world to deny themselves ; that it did not with too many
choose their habitations, and give them their call, and limit
them in their labours, and direct them in the manner and
measure ; it were well if some ministers did not study for
self, and preach and dispute for self, and live for self, when
they materially preach against self, and teach men self-denial.
And then for our people, alas, it rules their families, it ma-
nageth their business, it drives on their trades ; it comes to
church with them, and fights within them against the word,
and perverteth their judgment, and will let them relish no-
thing, and receive nothing but what is consistent with self-
ish interest. In a word, it makes men ungodly, it keeps
them ungodly, and it is their very ungodliness itself. O !
were it not for carnal self, how easily might we deal with all
sorts of sinners ! But this is it that overcometh us.
CHAPTER IV.
The Prevalency of Selfishness in all Relations.
Beside all the generals already mentioned, it will not be
amiss to give you some particular instances of the power of
selfishness, and the rareness of self-denial in the world, that
you may see what cause of lamentation is before us.
I. How ready and speedy, how effectual and diligent,
how constant and unwearied are they in the service of self !
And how slow and backward, how remiss and negligent,
how inconstant and tired are they in the works that are
merely for God and their salvation ! Do I need to prove it
to you? You may as well call for proof whether there are
men in the world. I were best for instance begin next
home. Many ministers think it a drudgery and a toil that
God requireth at their hands to confer with every family in
their parishes, and instruct them privately in the matters of
88 TREATISE OF SELF-DENIAL.
salvation. But see what self can do : if the same men have
but their tithe to gather, they will not think it a needless
thing, to go or send to every family, and speak with them
all about their own business. At least if it were any consi-
derable sum, they would not lose it for want of speaking for.
Our neighbours do many of them think it much that we
should call them to be personally instructed or catechised,
and they will not come at us ; but say, ' What needs all this
ado ? have we not teaching enough at church. It is chil-
dren that must be catechised, and we are past children.*
You see how little interest God and their ministers and their
own salvation have in them ; but will you see what carnal
self can do more ? Had I but money enough, I would un-
dertake to make them come to me, and follow me as a horse
will follow his provender ! Had I but ten pounds a piece to
give them, yea, or but ten shillings, 1 do not think I should
have any refuse to come and fetch it, unless it were those
that are now the most forward in seeking relief for the wants
of their souls. Had I but the estates or lives of all these
men in my power, how easily would they be ruled, and how
diligently and submissively would they attend, that now for
God and their everlasting life, disdain to come and seek in-
structions ! And yet these men would scarce believe you,
if you should tell them that self and the world is made their
God, and that God himself is denied and rejected by them.
Moreover, a long time I have been persuading all the fa-
milies in the town and parish to read the Scripture, and
daily call upon God together. I have proved it their duty
from Scripture, and this doth not prevail. But see what
flesh and self can do ! If these men were but sure of ten or
twenty shillings a time, for every morning and evening that
they pray together, I warrant you, whatever the heart did,
the lips should be taught to do their part. O how busy
would all the town and parish be to learn to pray, that now
look not after it ! I do not believe that there is ever a house
among them all that would not shortly set up prayer, if they
were but paid for it after these rates. Judge now whether
God or self bear sway among these men, and whether soul
or body be more regarded.
Moreover, we have too many drunkards in the town, that
no means that we can use will restrain and keep sober. They
love the drink, and they cannot forbear ; and tell them of
TREATISE OF SELF-DENIAL. 89
God*s word, that doth threaten them with damnation, and
they will for all that be drunk the next day. But if one of
these wretches might have but ten pounds a week on con-
dition he would forbear, I do not think for all this, but he
could forbear. Or if he were sure that for every cup of drink,
he should drink after it a cup of gall, I warrant you he would
soon begin to abate.
We have abundance of ignorant, sensual men that for love
of sin refuse church-government, and will not come under it.
But if the magistrate would but make a law, that all men
shall be members of a particular church, and submit to dis-
cipline, or forfeit but twenty shillings a month, how few re-
fusers should we have in all the town or country !
We have many that seldom come to hear in the public
assemblies ; but let the parliament make a law that they
shall pay for their refusal, and how readily will it bring the
most of them ! (unless they have hopes that the law will not
be executed.) And judge now whether self or God have
greater interests in these men's hearts.
I see but one piece of self-denial among this sort of peo-
ple in this town, and that is this : though the officers are to
give the money to the poor which they have from swearers,
drunkards, unlicensed and abusive ale-sellers, profaners of
the Lord's day, &c., yet that sort of the poor themselves do
hate those officers that are zealous in their duties. This is
strange, that the love of money doth not change them. But
whether it be that they can deny their flesh for the devil,
though not for God ; and in enmity to godliness, though not
to further it ; or whether it be that the officers do use to
give their money to an honeeter sort of poor, and these have
none of it, I cannot well tell.
And having given so many sad instances of the power of
self, and scarcity of self-denial in others, I hope the magis-
trates will not take it ill if we help them to discern this ene-
my in themselves, nor be offended that they come last, unless
it were in a more honourable cause. I hear the best and
wisest men that I can meet with, complain that in most pla-
ces, alehouses flourish under the magistrates' noses ; and
that whoredom, swearing, profaning the Lord's day shall sel-
dom be punished, but when they are .very much urged to it,
nor then either if it will but displease a neighbour, or a friend,
especially if it be a worshipful swearer or drunkard that is
00 TREATISE OF SELF DENIAL.
to be punished. We see in most places, that it is more than
the justice can do to put down one alehouse of many that
they confess should be suppressed ; and I doubt but few can
keep them from increasing. Men say that there is so much
ado before they can have justice from many of them, and
those that seek it are counted but for busy, troublesome
fellows, that men are ready to let all alone. And whence is
all this, that men in power can do so little against those that
have no power to resist them ? Why, alas, the cause is plain ;
self is against it. They have none but God and ministers,
and a few precise fellows to persuade them to it : and they
have no greater motives than what are fetched from heaven
and hell to move them to it ; and these are but small matters
with them (I speak of the unsanctified). It must be one
that hath greater interest in them than God, that must per-
suade them to it. It must be more powerful matters than
the promises of heaven and the threatenings of damnation,
that must prevail with such moderate gentlemen as these.
And who is it that can do this, that God and their salvation
may not do ? Why even self, carnal self. If you know but
how to engage their own self-interest in the business, I war-
rant you it will go better on. Let but every informer be paid
well for his pains, and every justice have a hundred pounds
from the exchequer for every due execution of such laws, and
how roundly v/ould the work go on ! Then they would not
say, * We cannot do it,' or * We are not bound to look after
them.' Do you think I wrong them or speak without proof?
1 will leave it to your judgment when I have given you but
these few instances. Let but the plague break out in the
town, and infect but a quarter as many houses as here are
infectious alehouses that harbour tipplers and drunkards,
and see whether the magistrates of this or any town will not
a little better bestir themselves, and send to search after in-
fected places, and nail up their doors, and write on them,
* Lord have mercy on us,' that all may take warning and keep
away. They will not here be offended with informers, nor
say, * Am I bound to look after them V And why are they
not as zealous against sin as against the plague ? Great
reason ; self is for sin, and God only is against it ; but self
is against the plague, because it is concerned in it. Sin doth
but hurt the soul, and bring them to hell-fire ; but the plague
destroys their body ; and this is the greater matter with them.
TREATISE OF SELF-DENIAL. 91
because they have flesh and sense to judge of it ; but they
have not faith to believe the other.
Again, let but one house in the town be on fire, and alK
are up to quench it, and the bell is rung, and the magistrate
doth not think that he wants a call himself to look after it.
And when the fire of hell is kindling in an alehouse, that is
nothing, but must be let alone ; there is no such zeal nor any
such haste. And why so ? Why, one they see in good sad-
ness, and perceive that it is fire indeed ; but the other they
believe in jest, as if it would prove but a painted fire.
Again, let but an ungodly fellow slander the magistrate
or call him all to naught, especially if he give him but two
or three boxes on the ear, and see whether he will let that
man alone. But let the same man abuse the name of God,
and break his laws, and with too many he may be let alone,
unless they be urged to do justice. And how comes this dif-
ference? Why self is touched in one, and it is but God (but
God ! O atheists !) that is touched in the other. Self can do
more with them than God can do ; (remember still when I
say that self can do more with them than God, that I speak
not of what God could do by his omnipotency if he would ;
but of the final causality^ or the small interest that God hath
in their hearts by holy faith and love).
Again, let but a servant rob the magistrate, and carry his
money and goods to an ale-seller to receive ; and try whe-
ther he will look after him and the ale-seller. And why not
as soon and as zealously, when ale-sellers receive men's sons
and servants, and drown men's understandings, and turn them
into beasts ? Why ? because in one it is but God and men's
souls that are concerned (a matter of nothing) ; but in the
other it is self (a great matter with them).
Shall I give you but one instance more, that the ale-
sellers themselves will take my part in, so far as to bear me
witness that it is true ! Here are farmers of the excise that
have power to know what alehouses are in the town, and
their gain lieth on it ; and there shall scarce a man in town
or country sell ale so secretly but they will know it ; nor sell
a barrel but what they are acquainted with. They do not
say, * I am not bound to go search after them ;' nor that they
be not able to discover them, and to bring them to pay ex-
cise. But the justices (too commonly) can overlook abun-
dance that the exciseman can find ; and they cannot make
92 TREATISE OF SELF-DENIAL.
one of twenty pay, when the other can : and what is the
matter? Why one works for self and money, and the other
works but for God, and his own and other men's salvation
(a small matter) ! See then beyond denial what self and
money can do with such men, when God and men's salvation
can do next to nothing.
But I must desire you not to mistake me, and think I
speak this of any honest, godly magistrate, and abuse the
good by joining them with the bad. No, far be it from me
to be so injurious. For it is evident that they can be no
good men, nor have any true love of God in their souls,
that are such in a predominant sense as I have here des-
cribed. It is not in my thoughts to lay this blame on any
honest, godly magistrate ; for none but the ungodly would
do as I have mentioned, and prefer themselves before the
Lord, and the bodies of men before the souls.
And, alas ! if the sovereign powers of the nations of the
world were not too sick of the same disease, gain would not
be accounted godliness, but godliness the greatest gain ; and
carnal policy would not go for piety, but true piety would
go for the surest policy. It would not be so common in
most nations to have the truth and cause of Christ disowned,
and his servants persecuted, and their lives and blood to be
made a sacrifice to carnal self and worldly interests. Nor
would the breaches of the churches be so long unhealed, and
grow wider and wider, and few much regard them ; but all
have their own work to do, which must be looked after.
Yea, and the cause of Christ and the Gospel must be trod
down if it stand in the way of their own. And the churches
must be set on fire by their wars and contentions for their
selfish interests. And if self were not too strong among us,
we should not have had such connivance at doctrinal and
practical abominations, nor so much delay or neglect of heal-
ing the discomposed churches, and uniting the divided Chris-
tians, or attempting it more effectually than we have done.
But because I desire to speak to none but those that are
within my hearing, I will return home to ourselves.
The holy ordering and instructing of families, and sup-
pressing sin in children and servants, is one of the most ef-
fectual works for the building up of the church, and the
glory and stability of the commonwealth. O if parents and
masters would but sanctify their houses to the Lord, and
TREATISE OF SELF-DENIAL. 93
teach their families the will and fear of God, and do their
best (by punishment, when instruction will not serve) to hin-
der sin, how fast would reformation then go on ! And what
hindereth ? why carnal self. If it were but for worldly com-
modities they would do more. Would you have me prove it?
Let experience speak. Let a servant or child go prayerless
to their work, and few regard it ; but they will not go with-
out meat, or drink, or clothes. The master will suffer them
to neglect God*s service ; but if they neglect his own, and
should do him no more or better service than they do to God,
they should soon hear of it, and be turned out of door ; and
they were no servants for him. They will teach their chil-
dren to do their own work, or set them apprentices to learn
it ; but the work of God and their salvation, they shall for
them have little teaching in, how plainly soever God hath
commanded it them ; Deut.xi. 18, 19. vi. 6 — 8. Ephes.vi.4.
Let a servant or child reproach his master or parent, or
call them all to naught, and they think not fit to put up
that (nor indeed is it) ; but let them swear by the name of
God, or break his laws, and they can patiently bear with it,
and a cold rebuke, like Eli's, will serve turn. They can get
them into field or shop to work together, but they cannot
get them before and after to prayer together. And why is
all this ? Why one is for self, and the other is for God :
one is for the body, and the other is for the soul. So that
you see what self can do, and how commonly it is the mas-
ter of families, towns and countries, because it is the master
in men's souls.
God must be loved above all, and our neighbour as our-
selves ; but if God were allowed but so much love as a very
neighbour should have, it would not be all so ill with the sel-
fish world as now it is. But because I have been so long on
this first discovery of the power of self, and the scarcity of
self-denial, I will be shorter in the rest that follow.
CHAPTER V.
The Power of Selfishness upon Men's Opinions in Religion.
2. Another instance of discovering the reign of selfishness
in the world, is, * The great power that it hath to form men's
94 TREATISE OF SELF-DENIAL.
opinions and conceptions in religion.' Though the under-
standing naturally be inclined to truth, yet a selfish bias upon
the soul, especially on the will, doth commonly delude it, and
make the vilest error seem to be truth to it, and the most use-
ful truth to seem an error. The will hath much command
over the understanding ; and when selfishness is become the
very habit, the bias, the nature of the will, you may easily
conjecture how it will pervert the understanding. But what
need we more than experience to satisfy us? Do you not
see that where self is but deeply engaged, the judgment is
bribed or overmastered, and carried from the truth ? So that
as the eye that looks through a coloured glass, doth see all
things as if they were of the same colour as the glass ; so the
understanding that is mastered by a selfish inclination, thinks
every thing is truth that savoureth his self-interest. And
here I shall oiFer you some more particular instances.
1 . We all see that almost all the world is of that religion
or opinion which hath the countenance of the government
that they live under, and the persons that have greatest power
on their reputation ; or at least which is consistent with their
safety, if not rising and prosperity in the world. The Turks
are commonly Mahometans ; the subjects of Rome, and
Spain, and Austria, &c. are generally Papists ; those in Den-
mark, Sweden, Saxony, &c. are generally Lutherans ; those
of Scotland, England, Helvetia, &c. are commonly Cal-
vinists (as they are called). I know the power of education
is great, and hearing evidence only on one side, may bias a
well-meaning man ; but Papists and Protestants (as to the
learned part) have the books of the contrary-minded at
hand ; and therefore that opinions should run in a stream,
and whole countries almost be of a party, must needs be
much from the power of selfishness, because they are swayed
by them that have the power of their reputation, and estates,
and liberties in the world.
2. Moreover, when a man is by custom grown self-con-
ceited, or by the power of pride is wise in his own eyes, how
hard a matter do we find it to convince such men by the
clearest evidence ! They will not see, when they can hardly
wink so close as to keep out the light. It is their opinion,
and therefore shall be so ; and they will hold it because it
is their own.
3. Especially if it be an opinion of a man's own inven-
I
TREATISE OF SELF-DENIAL. 95
tion, which is doubly his own, both as he is the contriver
and possessor, how close will he stick to it, too commonly
beyond the evidence of truth, because that self hath so great
an interest in it !
4. Yea, if a man be but deeply engaged for it, either by
laborious disputes, or confident owning it, or any way, so as
that his credit lieth on it, how tenacious will he be of it, be-
cause of the powerful interest of self!
5. And if it be but an opinion that seems to befriend any
former opinion that we have much engaged for, how much
doth selfishness usually appear in our inordinate propensity
to it!
6. Also if we live in days of persecution, how easily do
we receive those opinions that would keep us from prison
and fire ! Or if any suffering lie upon it, we commonly take
that side to be the right that is safest to the flesh, (except
when self would be advanced by the occasion of sufferings).
And in prosperity, if there be any controversy arise, which
our gain is concerned in, how easily believe we the thriving
opinion ! If any oath, engagement, or duty be imposed on
us by those who have power to do us harm, the generality
are for it be it what it will. In all these cases it is com-
monly carnal self that is the judge.
And how far self commands in such cases, you may see
by these discoveries following.
1. In studying the case, men's thoughts run almost all
one way. They study what to say for their own opinions,
and how to answer all that is against them ; but they study
but very little what may be said on the other side. They sit
at their studies with a biassed will, inclining or command-
ing their understanding what to do ; even to prove that to
be true, which they would have to be true, whether it be so
or not.
2. And hence it is that the weakest arguments on their
own side do seem sufficient, if not invincible ; and they stand
wondering at the blindness of all those men that cannot see
the force of them ; but no arguments seem to have any
weight, that are brought against them. And all this is from
the power of self.
3. Yea, sometimes when they are silenced, and know not
what to say for their opinions, nor how to answer the argu-
ments for the contrary, yet they can say, * We are of this
96 TREATISE OF SELF-DENIAL.
mind, and we will be of this mind.' And why, but because
it is espoused to them and their own?
4. And hence it is, that if a man be but an admirer of us,
or of our own opinion in other things, we are readier to re-
ceive an opinion from him than from another.
5. And hence it is that disputations do so seldom change
men's minds, because they take it to be a dishonour to be
changed by another (unless it be a person of great renown) ;
we envy to an opposite the glory of altering our understand-
ings ; but if we may have the doing of it ourselves by the
power of our own understandings and studies, we will some-
times yield to change our minds. He is a stranger to the
ungodly world that seeth not how much self-interest doth,
to master their understandings, and turn their hearts from
the holy doctrine of Christ, and how much it doth to make
them like or dislike their teachers, or any point or practice
in religion. And he is a stranger even among divines them-
selves, that seeth not the sway that self doth bear in their
judgments, and disputes, and course of life, and the choice
of their party or society to which they join themselves.
CHAPTER VL
Men's great Averseness to Costly or Troublesome Duties.
3. Another discovering instance of the rarity of self-
denial, is this, ' The great averseness of men to any costly,
or troublesome, or self-denying duty,' how necessary soever,
how plainly soever revealed in the Scripture, and how ge-
nerally soever acknowledged by the church : as if self had a
negative voice in the making of laws for the government of
the world, and none must be binding without his consent.
I shall come down to some more particular instances.
1. The great duty of charitable relieving our brethren in
necessity to the utmost of our power, is commonly made al-
most nothing of in the world. And men cheat their souls by
thinking they are passed from death to life, because they
love the brethren with such a cold and barren love as will
neither lay down estate for them, nor venture life for them,
but think they are real Christians, because they can say as
the believers that James mentioneth, " Depart in peace, be
TREATISE OF SELF-DENIAL. 97
ye warmed and filled ; but give them not that which is ne-
cessary thereto ;" James ii. 16. Though it be told them
plainly by Christ himself, that it is not a fruitless, ineffec-
tual love, but that which causeth them to feed, and clothe,
and visit the saints, that must stand them in stead at judg-
ment (Matt. XXV.), and the apostle asketh them, " How the
love of God can dwell in that man, that sees his brother have
need, and shutteth up the bowels of his compassion from
him;" 1 John iii. 17. Yet do men think by dropping now
and then a penny, they have discharged all this great duty.
And when they see many ways by which they might promote
the Gospel, and help the church, and serve God with their
estates, yet self will not let them see the meaning of the
plainest Scriptures that do require it.
2. When men should practise the great duty of forgiving
injuries, trespasses and debts, and of loving our enemies, and
blessing them that curse us, and praying for them that hate
and persecute us, how stubbornly doth selfishness resist
these duties I What abundance of words may you use in
vain, with most men, to persuade them to any of this work !
No, they must have their right, and that which is their own,
though it be to the undoing of their brother. Passion and
revenge even boil within them, and the thoughts of an in-
jury stick in their minds; and if they do take on them dis-
semblingly to forgive it, yet they cannot forget it, nor hear-
tily love a brother that displetaseth them, much less an ene-
my : and all this is from the dominion of self, and shews
that it prevaileth above God in the soul, and therefore shews
a graceless heart.
3. When the ministers of the Gospel themselves should
be painful in their great and necessary work, and should
watch over all the flock (Acts x. 28.), ** warning every man
and teaching every man in all wisdom, that they may pre-
sent every man perfect in Christ Jesus" (Col. i. 28.) ; con-
descending to men of the lowest sort, and teaching them in
season, and out of season, what reasonings and shifts will
self bring to resist so great and excellent a duty, and prove
it no duty ; and that God will give them leave to spare their
pains ; and all because of the powerful interest of self!
4. And let the same ministers have a disordered flock,
that hath scandalous members, especially if they be great
ones, or many, and how rarely will they do their duty to
VOL. XI. H
98 TREATISE OF SELF-DENIAL.
them, in plain reproof, and in case of impenitency and con-
tinuance in sin, by public admonition and rejection! What
shiftings and cavillings will they find against this displeas-
ing work of discipline I even when they will reproach a man
themselves whose opinion is against discipline, and when
they have preached, and written, and disputed so much for
it, and almost all parties are agreed of the necessity of it in
the substance ; yet when it comes to practice, it cannot be
done without procuring men's hatred and opposition, and
laying us open to much incommodity, and therefore self doth
persuade us to forbear ; and whether God or self have the
more servants, even yet in a reformed ministry, I leave you
to judge, as your observation of the congregations through
the land shall direct you. But were it not for self, I should
undertake to do more for discipline and personal instruction
with most ministers by one argument, than I have done by
a volume, and you might see an unanimous concurrence in
the work, and consequently a great alteration in the churches.
5. And whence is it but from selfishness, that plain and
close application in our sermons is taken to be an injury to
those that think themselves concerned in it ? If a minister
will speak alike to all, and take heed of meddling with their
sores, they will patiently hfear him ; but if he make them
know that he meaneth them in particular, and deal closely
with them about their miserable state, or against dny spe-
cial, disgraceful sin, they fall a railing at him, and reproach-
ing him behind his back ; and perhaps they will say, they
will hear him no more. * O!' saith the selfish, ungodly wretch,
* I know he meant me to-day : had he nobody but me to
speak against?' As if a sick man should be angry with the
physician, for giving directions and medicines to him in par-
ticular, and say, * Had he nobody to give physic to but me ?
Were there not sick men enough in the town besides me V
When Christ told the despisers of the Gospel of the certain
and dreadful destruction that was near them, it is said that
" When the chief priests and Pharisees had heard his para-
bles, they perceived that he spake of them, (a heinous bu-
siness !) and therefore they sought to lay hands on him, but
that they durst not do it for fear of the multitude ;" Matt.
xxi. 41. 44, 45.
6. Nay, let a minister preach but any such doctrine as
seems consequentially to be against self, and to conclude
TREATISE OP SELF-DENIAL. 99
hardly of them, and they are ready to say, as Ahab of Mi-
caiah, " I hate him ; for he prophesieth not good of me, but
evil ;" 1 Kings xxii. 8. Let us but tell them how few will
be saved ; what holiness, and striving, and diligence is ne-
cessary, though we have the express word of God for it
(Heb. xii. 14. Matt. vii. 13, 14. Luke xiii. 24. 2 Pet. i. 10.),
yet because they think that it makes against their carnal
peace, they cannot abide it. Plain truth is unwelcome to
them because it is rough, and grates upon the quick, and
tells them of that which is troublesome to know : though
they must know their sin, and danger, and misery, or else
they can never escape it ; yet they had rather venture on
hell, than hear the danger. And as a sottish patient, they
love that physician better that will tell them there is no dan-
ger, and let them die, than he that will tell them, * Your
disease is dangerous ; you must bleed, or vomit, or purge, or
you will die,' O what a wrong they take it to be told thus !
If a minister tell one of them that hath the death-marks of
ungodliness in the face of his conversation, * Neighbour, I
must deal plainly with you ; your state is sad ; you are un-
sanctified, and unjustified, and in the slavery of the devil,
and will be lost for ever, if you die before you are converted
and made a new creature ; and therefore turn presently as
you love your soul,' it is ten to one but he should have a re-
proachful answer instead of thanks and obedience. And all
this shews that self bears the rule. 1 will give one instance
from the Gospel, that will tell you plainly the power of self.
In Luke iv. 20. &c. you read of an excellent sermon preached
by Jesus Christ himself, so that all did wonder at his gra-
cious words : yet few were converted by it, but they fell on
cavilling against him, because of his supposed parentage and
breeding. Whereupon Christ telleth them that Elias and
Elisha, though most excellent prophets, were sent but for
the sake of a few, and therefore it was no wonder if of all
that multitude it was but a few that should be converted
and saved by him. This very doctrine so nettled these
wretches, that the text saith, that " all they in the synagogue,
when they heard these things, were filled with wrath, and
rose up and thrust him out of the city, and led him to the
brow of the hill whereon their city was built, that they might
cast him down headlong ;" ver. 28, 29. See what entertain-
ment such doctrine had even from Christ himself! As if
I
100 TREATISE @F SELF-DENIAL.
they should have said, ' What ! are we all unconverted and
ungodly? Shall none be saved but a few such as you?*
Self was not able to bear this doctrine, they would have had
his life for it.
7. Again, let but a minister or a private Christian deal
closely with ungodly men or hypocrites about their parti-
cular sins, by private reproof, and see whether self be not
lord and king in them. O how scurvily they will look at
you ! and their hearts do presently rise against you with
displeasure, and they meet you with distaste and passion,
and plead for their sins, or at least excuse or extenuate them ;
or bethink themselves what they may hit you in the teeth
with of your own. Or if malice itself can fasten nothing on
you, they let fly at professors, or those that they think are
of your mind and way. In a word, they shew you that they
take it not well that you meddle with them, and let not their
sin alone, and look to yourselves, for all that God hath ex-
pressly commanded us, "Thou shalt not hate thy brother in
thy heart : thou shalt in any wise rebuke thy neighbour, and
not suffer sin upon him ;" Lev. xix. 17. And, " Exhort one
another daily, while it is called to-day, lest any be har-
dened by the deceitfulness of sin ;" Heb. iii. 13. So Matt,
xviii. 15, 16. Try but plain dealing with your neighbours
one twelvemonth, with as much prudence, and love, and le-
nity as will stand with faithfulness ; and when you have
done, I dare leave it to yourselves to judge, whether God
or self have the more servants in the world, and whether self-
denial and sanctification be not very rare.
8. Yet further, you see it is the duty of Christians to
admonish and faithfully reprove one another ; but because
most men take it ill, and plain dealing will displease and
lose a friend, how few even of professors will be brought to
perform it ! yea, of those that expect a minister should re-
ject the offender, when it cannot be done till after admoni-
tion, and impenitency thereupon. No, this is a troublesome
duty, and self will not give them leave to do it.
9. Moreover, you know that church-government and
discipline is an undoubted ordinance of Christ, which the
church hath owned in every age ; (though in the execution
some have been negligent, and some injurious;) and that
open, scandalous sins must have open confession and repen-
tance, that the ill effects may be hindered or healed, and the
TREATISE OF SELF-DENIAL. 101
church see that the person is capable of their communion,
and that the absolution may be open and well grounded.
And yet let any man (except the truly penitent and godly)
be called, after a scandal, to such a necessary confession,
and how hardly are they brought to it ! What cavilling shall
you have against the duty ! They will not believe that it is
their duty ; not they ! And why so ? is it because it is not
plainly required by God ? No, but because it tends (they
think) to their disgrace ; and self is against it : and when
you have shewed them such reasons for it that they cannot
answer ; yet, the sum is, they will not believe it ; or if they
believe it, they will not do it. What ! will they make them-
selves the laughing-stock and talk of the country ? No, they
will never do it ; and it is an injury, they think, for God or
man to put them upon it. God commands, and self forbids ;
God bids them yield, lest they perish in impenitency ; self
bids them not to yield, lest they shame themselves before
men : God persuadeth, and self dissuadeth, and which is it
that most commonly prevails ? (Though to avoid the shame
of excommunication, self also will sometimes make them
yield.) Did but the magistrate by a penalty often or twenty
pounds upon refusers, persuade them to this, not one of a
hundred would then refuse ; but when God urgeth them with
the threatening of hell, the wages of impenitency, they make
little or nothing of it : as if they could escape it by not be-
lieving it, or some way or other could deal well enough with
him. Judge by the performance of this one duty, whether
God or self have more disciples.
10. Lastly, let me instance in one duty more. Suppose
a deceitful tradesman, or oppressing landlord, or any one
that gets unlawfully from another, is told from the word of
God that it is his duty to make restitution, either to the per-
son, or to his posterity, (or to God by the poor, if neither ^
can be done ;) and to give back all that ever he thus unjustly
came by, though he had been possessed of it (without dis-
grace) never so long : see what entertainment this doctrine
will have with the most. Self will not lose the prey that it
hath got hold of, till death shall wring it out of its jaws, and
hell make them wish they had never meddled with it, or else
had penitently and voluntarily restored it. O what abun-
dance of objections hath self against it ! and no answer will
satisfy from God or man. Of a thousand unjust getters, how
102 TREATISE OF SELF-DENIAL.
many do restore, and say as Zaccheus, " Behold Lord, the
half of my ^oods I give to the poor ; and if I have taken any
thing from any man by false accusation, I restore him four-
fold?" Lukexix. 8.
Nay, let us instance in a duty of lesser self-denial, than
this of restitution. If two do but fall out, and one give rail-
ing words to the other ; or if one slander his neighbour and
do him wrong ; though it be undoubtedly the will of Christ
that he penitently ask him forgiveness that he hath wronged
(Luke xvii. 4.), yet proud-hearted, selfish men will refuse it.
What ! will they stoop to such a fellow, and ask him for-
giveness (especially if it be their inferior) ? No, they scorn
it ; never talk to them of it more 5 they will never do it. And
why so? would not God have them do it? Hath not he
said, ** He that humbleth himself shall be exalted ?" Yea,
but what tell you them what God saith, and what Scripture
saith, as long as self, and flesh, and pride are against it.
Judge now by these ten duties that I have named, whether
God or self be king with most.
CHAPTER VIL
Men's exceeding Tenderness of self in case of ant/ Suffering,
4. Another discovering instance of the dominion of self,
and the scarcity of self-denial, is,* The exceeding tenderness
of ourselves in any case of suffering, and the great matter
that we make of it, and our displeasure against all that are
the causes of it, be it never so just.' I shall here also give
you some more particular instances.
L When did you ever see an offender (at least very few)
that justified the judge, and heartily confesseth that his pu-
nishment is due (unless some few at the gallows, when the
sight of death takes down their pride)? But at most, every
one that suffereth for his fault doth repine at it, and at them
that caused it, and think they have wrong, or are hardly
dealt with. If all the swearers, cursers, profaners of the
Lord's day, drunkards, or ale-sellers that harbour them, or
are otherwise guilty, were accused by their neighbours, and
punished by the magistrate but according to the law, how ma-
ny of all these arethere that would not be displeased with the
TIIEATISE OF SELF-DKNIAL. 103
accusers and with the magistrate, and think himself wronged,
and bear them a grudge in his mind that did it? And why
so? Is it not just and according to the laws of God and
man? Must we make astir in choosing parliament-men?
and must they sit there month after month, and use their
utmost skill and diligence to make such laws as are necessary
for the common good, and when all is done, must not these
laws be executed ? Why then it were better spare the par-
liament-men the labour of sitting about them, and ourselves
the trouble of choosing us parliament-men, than do all this
for nothing. What ! is every ale-seller, or drunkard, or
swearer, or profane person, wiser than all the parliament and
the prince, or are they all better, and juster, and honester
than they ? No ; but it is self that stands up against all.
It is in vain to tell them of kings, or parliaments, or laws,
or common good, as long as you go about to cross the flesh,
and trouble them in their private interest; set but self
against all, and all goes down before it as nothing. There
is scarce a thief or a murderer that is hanged, but thinks he
hath hard measure, because it is against himself.
2. Nay, it is not only penalties, but words, that men are
very sensible of, if they be but against themselves. An
angry or disgraceful speech, or any contempt or disrespect,
doth seem a great matter against them ; and they have ag-
gravations enough to lay upon it. So tender are they of
themselves, that you may see how little they denythemselves.
3. Yea, God*s own corrections do seem so heavy to them,
that they murmur and are impatient under them. A little
loss or cross to self doth lie as a mountain on them. Poverty,
or sickness, or disgrace, or troubles, do make them com-
plain as if they were almost quite undone : and all this
shews how little they have learned to deny themselves.
CHAPTER VIII.
The Partiality of Men's PracticalJudgment in their own Case.
5. Another discovering instance of the dominion of self,
is, 'The strange partiality of men's practical judgments when
the cause is their own, and the equity of their judgments
when the case is another man's.'
104 TREATISE OF SELF-DENIAL.
For particular instances of this, you may take up those
that were mentioned before. I will give you but a few.
1. Take but a dull and backward minister (for I know
you will expect that I begin next home), and he that is most
averse to particular instruction, and discipline, and self-
denying duties, will be content that another man should
perform them, and will commend and extol him for a worthy
man; except he perceive that another*s diligence disgraceth
his selfishness and negligence, and then indeed he may pos-
sibly repine at it.
2. A man that will not come near us to be instructed or
catechized, will yet let his children or servants come. Why
what is the matter ? Doth he more regard their salvation
than his own? or hath he not a soul to save or lose as well
as they ? and hath he not need of teaching ? Yes ; but
they are not himself: if they learn a catechism, it is no trou-
ble to him : if their ignorance be opened, he takes it to be
less dishonour to him than if he shew his own. He can
yield to their submission without self-denial, but not to his
own.
3. Take a common glutton or drunkard that cannot for-
bear, but must needs have that which the flesh desires, and
they can be content that another man be temperate and
sober ; and if a neighbour should have the cup before him
as they have, or a provocation to their appetite, they could
be content that they let it alone ; yea, they can tell them
that it is the best way, and give them good counsel ; and
yet when the case is their own, it is otherwise. I have
known drunkards that would persuade their children to take
heed of it, and swearers that would whip their children for
swearing, and persons that would not read or pray, that
would be content to have their children do it. And w§iy is
all this ? Why that which goes by their own throats, must
cost them self-denial in the displeasing of their greedy ap-
petites ; but that which goes by the throat of another doth
cost them nothing : self is not so much against their chil-
dren's abs'tinence and reformation as their own.
4. The same magistrate that will not trouble himself and
displease his neighbours, by suppressing alehouses and pu-
nishing vice, will perhaps be content if it were done by
another ; so that self might have none of the trouble and
ill will.
TREATISE OF SELP-DENIAL. 105
5. Some men that will not instruct their families, nor
pray with them morning and night, will confess it is well
done of others that do it. Yea, some that will not be per-
suaded to a holy, heavenly life, will confess it is the best
and wisest course, and approve of it in others, and wish
they might but die in such men's case ; and yet they will
not themselves be brought to practise it. They will com-
mend Peter, and Paul, and the fathers, and the martyrs for
a holy life, and as I said, keep holy-days for them, and yet
they will not be persuaded to imitate them. And why so '?
Why it costs them nothing to commend holiness in others ;
but to practise it themselves, must cost them self-denial.
6. If another man be so ingenuous as to forsake an old
self-espoused opinion, which their reputation seems to lie
upon, and this upon their arguing, or in conformity to their
minds, they will commend his great self-denial and sincerity;
but yet they will not do so themselves, where the case is
perhaps more clear and necessary.
7. Take a man that is never so worldly and unmerciful,
that gives not to the poor any considerable part of his estate,
nor doth any thing worth the mentioning for the church,
and yet this man will consent that another shall be as boun-
tiful and charitable as he will : when you can hardly screw
a groat out of his purse, he will be content if another will
give a hundred ; and he will commend the liberal, and speak
well of them, when he will not imitate them. And why is
this ? Why it costeth him nothing for another to be liberal,
and therefore he can advise it, or consent to it without self-
denial ; but self is against it when he should do it himself.
8. Take the most selfish, unsanctified man, that cannot
love an enemy, nor forgive a debt or a wrong, and he will
yet commend it in another, and advise them to it, and speak
well of those that will do so by him. And why is this ?
Why it costeth him nothing to have another man love an
enemy, or forgive a debt or wrong; but he cannot himself
do it without self-denial.
9. Those men that love not to be touched themselves by
the minister's application, can yet endure well enough that
others be dealt as sharply with as may be ; and they are
glad to hear any sharply reproved whose sins they do dislike.
The covetous man loves to hear us reprove the drunkard,
and the drunkard is content to have the covetous repre-
106 TREATISE OF SELF-DENIAL.
hended : erroneous professors, dividers and hypocrites do
hate the minister that reprehendeth their own sin, and can
scarce endure to hear him, but say he is bitter, ora persecutor,
or raileth at the godly ; (alas, that wickedness should have so
impudent a plea!) but they can freely give us leave to deal
as plainly as we will with the openly profane : scarce any
sect can endure you to speak against their own mistakes ;
but you may speak as freely against the contrary-minded
as you please. How easily can Papists endure one to speak
against Protestants ; or Anabaptists endure one to speak
against infant baptism ! And the openly profane can well
enough endure to have sects, and schismatics, and heretics
reproved ; and why is all this, but from the dominion of self,
and the scarcity of self-denial in the v^orld ? To have an-
other rebuked, toucheth not self, and therefore may be borne.
The poor man loves to hear us preach against the vices
of the rich, and to reprehend the luxury of gentlemen, and
the cruelty of oppressors : the subject too often loves to
hear the ruler's faults laid open : the counti-yman loves to
hear the courtiers', the ministers', but especially the lawyers*
faults laid open ; here you may speak freely ; but self must
be let alone, upon pain of their displeasure, and many a
reproach.
10. So also in case of personal close reproof; those that
cannot endure it themselves, do think it the duty of others
to endure it, and expect that others should submit to them;
and if any will say, * Neighbour, I thank you for your plain
and friendly dealing, and having so much compassion on
my soul, as to help to save me from my sins. I confess I
am a vile unworthy sinner ; but by the grace of God I will
do so no more ; or if I be any more overtaken, I pray you
tell me of it, and let me not alone in it/ I say, if another
should answer them thus, and thank them for their reproof,
they would think the better of him, and take it well. But
yet they will not do so themselves ; for it costeth ^elf no-
thing to have another submit and humble himself.
11. So those that are most backward to the admonish-
ing of others, lest they lose their love, can like to have a
minister or another do it ; for that doth not put them to
deny themselves.
12. Nay, take a scandalous professor that is drawn to
public confession as a bear to the stake, and if it were an-
I
TREATISE OF SELF-DENIAL. 107
other man's case, he would think it but reasonable and meet,
and would persuade him to it. If another had committed
the same sin against God as he hath done, or had slandered
or wronged him, and would freely without urging, confess
in the congregation with tears in his eyes, that he hath sin-
fully provoked God, and offended the church and wronged
his brother, and laid a stumbling-block in the way of the
ungodly and the weak, and dishonoured his holy profession,
and fs never able to make satisfaction for such heinous sins,
and is unworthy any more to be a member of the church,
and to have any communion with Christ or them ; and should
earnestly entreat them to pardon him, and pray for him, and
retain him in their communion, and entreat God to pardon
him ; would not the stander-by think this were well done,
and a better way to his recovery than to refuse it ? And
all is, because that self is not touched in another man's case ;
unless he apprehend it like to become his own ; and then
he may be against it, and scoff at this as too precise a course.
13. Take also the extortioner, or any man that hath de-
frauded or injured another, and that will not be persuaded
to make restitution of all that he hath got amiss ; and let
this man hear of the case of Zaccheus, and he will say it was
well done ; or let another's case be propounded to him, and
he can tell them, that, * Restitution is the safest way ; what-
ever it cost you, it is fit that every man should have his own.'
Self will give him free leave to consent to another man's
restitution ; but not to his own.
14. Moreover, suppose that persecution were afoot, and
a man must either knowingly sin against God, or lose his
estate, and part with all that he hath in the world, and burn
at a stake for the cause of Christ : the selfish, unsanctified
person will not be persuaded that this is his duty, or at least,
he will not be persuaded to submit to it ; he cannot suffer,
nor burn ; he will trust God with his soul, rather than men
with his body (as such speak that despise God, and reject
him, and prefer the world before him. and call this trusting
him). But if this were another man's case, they could tell
him that it is better displease men than God, and that it is
better venture a short life, than an endless life ; and that it
is little profit to win all the world, and lose his own soul ;
and that it is the wisest way to make sure work for eternity,
and not to venture on endless misery ; and they could con-
108 TREAT rsi: of self-denial.
sent that another should rather suffer than sin ; why else
do they commend the martyrs for it ? and what is the reason
for this strange partiality ? Why, self is the great ruler, and
God hath but the name. Self is partial in their own cause,
but not in another man's ; and therefore they can consent to
his suffering without self-deniaJ ; and hence comes the dif-
ference.
15. Moreover, when offenders murmur at their punish-
ment, ask but the standers-by, and they are of another mind.
When the ale-seller thinks he is wronged if he be put down,
ask but the poor women whose husbands used to be drunk
there, and whose children lack meat, and drink, and clothes,
because the alehouse devours that which should buy them,
and they will be quite of another judgment, and think you
love not God or the country, if you will not suppress them.
16. Also when you hear men extenuating their sin, and
excusing it, put but the case as another man's, and let them
not understand that it is their own, and you shall hear an-
other judgment. So Nathan came about David, and put
but a far lower case as another's about the robbing a poor
man of his only sheep, and he could presently say and swear,
" As the Lord liveth, the man that hath done this thing shall
surely die, because he had no pity ;" and his anger was
greatly kindled against the man ; 2 Sam. xii. 5, 6. But why
was he not as angry with himself for a greater sin ? O ! self
had got the better in that grievous fall, till grace broke his
heart by true repentance. So when Judah heard of Thamar's
fornication, he commandeth, " Bring her out that she may
be burnt;" Gen.xxxviii. 24. But when he understood that'
it was by himself, the case was altered.
17. Let a man that has been provoked by injuries and ill
words, have done or spoken as bad himself against another,
and he can make but a small matter of them, or think they
should be easily put up or pardoned, when yet the same
words spoken against him, do seem intolerable.
18. Let a man speak with others in poverty, sickness or
any affliction, and what good counsel can he give him to
submit to God, and take all patiently ! But let the suffering
be his own, and he cannot take the counsel that he gives.
19. Nay more, men are not only partial for themselves,
but for any that are near themselves, or that self is related
to. Let another man's son or servant do evil, and you can
TREATISK OF SELF-DENIAL. 109
be content that he be rebuked or corrected ; but if it be a
son, or kinsman, or servant of your own, the case is altered ;
it is then a wrong to punish him, because of his relation to
you. Let a stranger do amiss, and you can give way to
justice ; but if the drunkard, or ale-seller, or swearer be your
friend, then he must be borne with and forgiven, and the
justice must be entreated for him.
Let a scandalous or insufficient minister or schoolmaster
be offered to any place, if he be a stranger you can be con-
tent that he be rejected; but if he be a kinsman, or child,
or friend of yours, what an alteration doth this make in the
case ! Then he must be borne with and tried, ard you hope
he will mend, and his faults are made the least of, and his
virtues more than indeed they are.
Nay, any man that doth but love yourselves, and honour
you, and think highly of you, shall have a more favourable
construction for all his words, and actions, and intentions,
than one that you imagine is against you, or hath low
thoughts of you, oris against your interest or opinion.
Sirs, I have run into abundance of instances, but not a
quarter so many as might be given ; and all is to meet with
the turnings and windings of this serpent, self; and to let
you see (if light itself can make you see, against the blind-
ing power of self) how rare self-denial is in the world, and
what a large dominion self obtaineth.
I would here have added some more discoveries, as, 6.
From the excessive care, and cost, and labour that almost
all the world is at for self; and the little they are at for
God, or the good of others. 7. The large proportion that
is expended on self, in comparison of God and others. 8.
The zeal of men to vindicate self, but the little zeal for God
or others. 9. The rigorous laws that are made in the cause
of self (thieves and traitors must die), and the remissness of
lawgivers in the cause of God ; blasphemy, malignity and
impiety are not so roughly handled. 10. The firmness of
men to carnal self, and their great mutability and unfaithful-
ness to God. But I had rather omit somewhat than to be
too tedious, and therefore I go no further in these discoveries,
save only to add a few of those aggravations that shew you
the extent of self s dominion, as you have seen the sad dis-
coveries of the reality of it.
110 TREATISE OF SELF-DENIAL.
CHAPTER IX.
The great Power and Frevalency of Selfishness discovered.
And that you may see what cause we have for our lamenta-
tions, consider the greatness of selfish tyranny in these
particulars.
1. Consider what a power it is that self beareth down in
the world. The commands of the God of heaven are over-
come by it. The promises of eternal life are trod under foot
by it. The threatenings of endless torments are nothing to
it. It casts by heaven ; it ventures upon hell ; it tramples
upon the precious blood of Christ ; it will not hear the voice
of wisdom itself; nor the voice of goodness and mercy it-
self; it refuseth him that speaks from heaven ; love itself is
not lovely where self is judge ; it quencheth all the motions
of the Spirit ; it despiseth ministers ; it turneth mercies in-
to wantonness and sin. Like Sampson it breaks all bonds
that are laid on it ; and till it be weakened itself, there is no
holding, no ruling, no saving the soul that is ruled by it.
2. Consider also the exceeding number of its subjects.
Truly if there were no other proof that the sanctified and
the saved are very few, this one is so full and sad a proof,
that it tempteth me sometimes to think them much fewer
than willingly I would do. Alas, how few self-denying per-
sons do you meet with in the world ! Yea, in the church !
Yea, among the stricter professors ! Look over all the world,
and see how few you can find at work for any one but for
carnal self! If you observe the courts, and see whose work
is done most there ; and look into the armies of the world,
and see who it is that ruleth there ; if you look upon the
affairs of nations, and the wars of princes, and their con-
federacies, and see who it is that rules in all, how little will
you see (save here and there) but carnal self? It is self
that makes the cause and manageth it ; it is self that maketh
wars and peace. Come down into our courts of justice,
and whose voice is loudest at the bar but self's? and who
is it commonly else that brings in the verdict? at least, who
is it else that made and followeth on the quarrel ? How
many causes hath self at an assize, for one that God hath!
Come lower into the country, and who is it that ploughs
I
TREATISE OF SELF-DENIAL. Ill
and sows ? who is it that keeps house or shop but self? I
mean, what else but carnal self is the principle ? What else
but carnal self is the end ? What else but the will of self is
the rule ? And what else but selfish commodity, or pleasure,
or honour are the matter, or some provision that is made for
these? and consequently what else but self-respect is the
form? For the end informeth the means as means, and
therefore all that is done for self, is self-service and self-
seeking. In a word, as God is all in all to the sanctified,
so self is as all in all to the ungodly. And alas ! how great
a number are all these !
3. Consider that it is a sin that is nearer us objectively
than any other sin ; and the nearer the more dangerous,
Alas ! that a man should turn his own substance into poi-
son, and feed upon it to his own destruction ! If you have
drunk yjoison, you may cast it up again, or nature may do
much to work it out; but if your own blood, and humours,
and spirits be turned into venom, that should nourish and
preserve your life, what then shall expel this venom, and
deliver you?
4. Moreover it is the most obstinate disease in the
world. No duty harder (except the love of God) than self-
-denial. O ! how many wounds will self carry away and yet
keep life, and heal them all ! How commonly do we con-
vince some carnal gentlemen that ** one thing is needful ;"
and that it is a better part than earth, and honour, and sen-
suality that must be chosen, or else they are undone ; and
the more they have, the more they must forsake, and the
more self-denial is required to their salvation ; and that all
their lands, and wealth, and honours, and all their wit, and
parts, and interest must be at the service of their Maker and
Redeemer ; and that when they have all in the world that
they can get, that all must become nothing, and God must
become all ; their treasure mast become the dross and dung,
and Christ must become their treasure, or they are lost ; I
say, how oft do we convince men of all estates of these im-
portant, evident truths ! And yet this self is still alive, and
keeps the garrison of the heart; and all that we can have
from most of them, is, as the rich man, Luke xviii. 23,24.,
to be very sorrowful that they cannot have heaven at easier
rates, and that Christ will not be a servant unto self, or that
they cannot have two masters ! They go away sorrowful
112 TREATISE OF SKLF-DENIAL.
(but away they go) because they are rich ; which makes
Christ say upon this observation, ** How hardly shall they
that have riches enter into the kingdom of God !" But
when the disciples were troubled at his observation, he lets
them know that it is self and not riches that is indeed the
deadly enemy. It is the selfish that trust in riches, and
love and use them for themselves, and deny not themselves,
and devote not all to God, that will be kept out of heaven
by them ; or in Clirist's own words, it is " he that layeth up
treasure for himself, and is not rich towards God ;" Lukexii.
21. Conquer self, and conquer all.
5. Moreover, self is the most constant malady ; the sin
that doth most constantly attend us. Many actual sins
may be laid by, and we may for the time be free from them.
But selfishness is at the heart, and lives with us continually ;
it parteth not from us sleeping or waking ; it goes to the
worship of God with us; it will not stay behind in the holiest
ordinance ; it will not forbear intermixing itself in the purest
duties, but will defile them all. So that above all sins in
the world, it is this that must have the strictest and most
constant watch, or else we shall never have any peace for it.
6. Yea, this self doth lamentably survive even in the sanc-
tified soul, among the special graces of the Spirit, and la-
mentably distempereth the hearts and lives of too many of
the godly themselves. Not that any godly man is selfish in
a predominant sense ; or> that self is higher or more power-
ful in his heart than God, for that is a contradiction ; such
a man cannot be a godly man (without conversion). But
yet the very remnants of conquered self, what a smoke do
they make in our assemblies, and what noisome scent in the
lives of many godly men ! What a stir have we sometimes
with those that we hope are godly, before we can get them
to an impartial judgment ; to lament their own foul words,
or other miscarriages, and to humble themselves, or freely to
forgive another that hath wronged them ! Especially to
confess disgraceful sins in any self-denying manner ! How
close stick they to their own conceits ! how lamentably do
they improve them, to the contempt of ministers, and trouble
and division of the church ! How wise are they in their own
eyes, and how hardly yield they to any advice that crosseth
self! How hardly are they brought to any dear and costly
duty ! How much do they indulge their appetites and pas-
TREATISE OF SELF-DRNIAL. 113
sions ! and how cheap a religion do many think to come to
heaven with ! We can scarce please some of them they are
so selfish ; either because we cross them in their opinions,
or in their ways ; or because we allow them not so much spe-
cial countenance and respect as self would have ; or deny
them somewhat which self desires. If they have any use
for us, if we leave not more public or greater work which
God hath set us on, and allow thrm not that part in our time,
or labours, or other helps, which God and conscience will
not allow them, they are offended and take it ill, that self is
not preferred before God and the public service. Their selves
are so dear to themselves, that they think we should neglect
all to serve them.
Let the most useful minister live in a place that hath the
plague, or other contagious mortal sickness ; and most that
are visited will take it ill if the minister come not to them,
though they know that his life is hazarded by it, and that
his loss to the whole church is more to be regarded than the
content Or benefit of particular persons ; and it is not the
pleasing of them, nor their benefit by him then that will
countervail the church's loss of him. What is this but too
much preferring self (I hope not habitually, but) in that act,
before the church and honour of God ?
Let a minister or any other man resolve to bestow all that
God hath given him for his service, on the poor, or pious
uses ; perhaps he shall displease as many as he pleaseth, be-
cause he hath not enough for all ; and if he give to nineteen,
the twentieth will say, * He passed by me ; and I am never
the better,' And thus this insatiable, unreasonable self will
hardly be pleased ; and among the godly how much doth it
prevail ! O how many ministers in England can tell by sad
experience, how much of self sCirviveth in professors !^ so
much that we can hardly rule them, or keep them from
breaking all to pieces, and every man running a way of his
own. The ruin of England's expected reformation ; the fall
ofour hopes in too great a measure; the multiplying of sects;
the swarms of errors ; the rage against the most faithful mi-
nisters ; the neglect of discipline, and obstinate refusal of
penitent confessions, and humbling, self-denying duties ; the
backwardness to learn ; the forwardness to be teachers : the
high esteem of weak parts, and weaker grace ; the common-
ness of backbiting, censuring and slandering, especially
VOL. XI. I
114 TREATISE OF SELF-DENIAL.
those that are not of their fond opinions ; the rising designs
of many ; the tenderness of their reputations ; the contend-
ing for pre-eminence ; all these, with many others, do too
loudly tell the world how much of self and how little self-
denial is in many that seem godly.
7. But yet this is not the highest discovery of the power
of carnal self. Though it is sad to think that it should be
so potent in any that have grace ; yet it is more sad to think
that it hath too much power in the wisest and most learned
magistrates and ministers, that should be the greatest ene-
mies of it in the rest. A magistrate, as a magistrate, is for
the common good. Political societies consisting of sove-
reign and subject, are therefore called commonwealths, from
the final cause, which is the common good or weal of all ;
so that it is essential to a magistrate to be for the common
good. And yet self creeps in, and makes such work with
many of them, that it is hard to judge whether it have left
them the essence of the magistracy, and whether they should
be called magistrates or no.
But yet it is more sad, that the learned, godly preachers
of self-denial should have so little of it, as too many have.
Alas, that ministers do not remember how ill Christ took
the first contendings among his disciples, who should be the
greatest ; that they do not imprint upon their minds the
image of Christ's setting a child before them, and after gird-
ing himself, and washing their feet. I think those men that
make a sacrament of this, do err much less than those that
forget it. And I suspect that our contrariety to this exam-
ple, will tempt some ere long into this contrary extreme, and
it may be set up as a sacrament indeed. O woful case I to
be daily lamented by all the compassionate members of the
church ; that the learned, zealous pastors of it are the leaders,
fomenters, and continuers of her divisions : and when they
have opportunity to seek for healing, they want a will ; and
so much of self surviveth in them, that though God call to
them for peace and unity, and the bleeding church is begging
it of them on their knees ; yet self hath such power over
them, that God is not heard, and the church cannot be re-
garded ; but peace, and piety, and all must be sacrificed to
the will and interest of self; as if they were the priests of
self, and the honour of God and peace of the church were
the dailv sacrifice which they have to offer ! Not a motion
TREATISE OF SiiLF-D^NIAL. 115
can be jmade for reform^tipn qr unity, but sQftie selfish mi-
nisters uise up to strangle it, under pretence of mending the
terms. Not a consulta.tion can be held, but self creeps in,
yea, openly appears, and ravqls the wqrk, and will needs be
the doer of all that is done, or nothing must go on that is
done against it.
O blessed nation, if self-^denial were more eminent and
predominant therein! O precious ministry, and great and
honourable, if we 'truly sought our honour in the habit of
children, and by being the servants of all ! O happy churches,
abounding in holiness and peace, if once the pastors and
people were better skilled in the practice of self-denial ! I
must confess, to the praise of God's grace, many such mi-
nisters and people I have had the happiness to converse
with ; and how sweet the fruit hath been both to them and
me, both they and I are ready to confess. But one self-
seeking, unmortified minister, is enough to disturb a whole
society, and break Xhp good endeavours of many. And„
alas ! how many such are abroad, that talk of almost nothing
but their opinions, or parties, or carnal interests, and are not
in the harvest as reapers to gather, but as wild beasts that
are broken in to make spoil, or Sampson's foxes to set all
on fire; running up and down from country to country with
firebrands at their tails, and sti^igs in their mouths, which
they call by the reverend name of zeal.
But you may think I have been long in discoveries, ag-
gravations and complaints ; and therefore I will go no fur-
ther in that sort of work, but only ftp adjoin these three or
four practical cqnsectaries following.
CHAPTER X.
Some weighty Consectaries.
' Consect, 1 . So common and potent is selfishness in the world,
that.it is enough to convince a rational, considerate man of
the truth of the doctrine of the fall of man, and of original
corruption, against all the objections that all the Socinians
or Pelagians in the world do make against it. He that
thinks that God made man in this distempered, distracted
state, that selfishness doth hold the world in, hath unrea-
116 TREATISE OF SELF-DENIAL.
sonable thoughts of the workmanship of God. Hethatseeth
even children, before they can speak or go so selfish as they
are, and all mankind, without exception, to be naturally as
so many idol gods in the world, and can believe that this is
the image of God, in which they were created, doth make
the image of satan to be the image of God. No wiser, no
better is the doctrine that denieth original sin, where self
hath such a tyrannical, universal reign in all the world.
Consect. 2. So deep rooted, and powerful, and universal
is this abominable vice, that it must teach us what to expect
in all places we live in, and may help us to make the truest
prognostics, or most probable conjectures of any mutations
where the will of man is like to be the determiner. Know
once but where self-interest lies, and you may know what
almost all men will endeavour, and might write a probable
prognostication of the changes that are like to be in states,
and kingdoms, and anywhere in the world, were it not for
the interposition of two greater powers that have got the
victory of self; and that is grace, and divine, over-ruling
providence. I say were it not that these step in, and cross
self, and hinder its designs, you might foresee in self-interest
the changes that are made in human aflPairs.
Consect. 3. And so potent and common is the dominion of
self, that it may warrant an honest, moderate incredulity and
jealousy of almost all men, in cases where the interest of
self is much concerned. Let him be never so ingenuous, let
his parts and profession be never so promising, let his for-
mer engagements to you be never so great, let him be your
own brother ; yet be not too confident of him, if his carnal
self be concerned or engaged against you. For you shall
see by experience, as long as you live, that self will still bear
dominion in the most.
Consect. 4. Above all, every wise and godly man should
herein maintain the greatest jealousy of his own heart. Keep
the heart above all keepings ; and keep out self above all
sins whatever. Take heed of selfishness as ever you would
be Christians, and live as Christians, and have the peace of
Christians. And to that end be always suspicious of every
cause, opinion, controversy, or practice, where self is much
concerned. The very names of Self and Own, should sound
in a watchful Christian's ears as very terrible, wakening
TREATISE OF SELF-DENIAL. 117
words, that are next to the names of sin and satan ; and at
least carry in them much cause of suspicion.
And this hath led me up to the next use of the point.
CHAPTER XL
Use 2. To Try our Self-denial : the Sincerity of the least
degree.
Of Exhortation.
Beloved hearers, I have now before me as great a sin and
danger to deter you from (even selfishness and its effects),
and as great a duty to offer to your entertainment (even self-
denial; as any (save one) that I am acquainted with in the
world. The raising up the soul to God is indeed the greatest
work ; but the mortifying of the flesh, and the denying of
self is surely the next to it, being a real part of the change.
You hear ministers tell you of the odiousness, and danger,
and sad effects of sin ; but of all the sins that ever you heard
of, there is scarce any more odious and dangerous than this,
and yet I doubt there are many that never were much trou-
bled at it, nor sensible of its malignity. My principal re-
quest therefore to you is, that as ever you would prove Chris-
tians indeed, and be saved from sin, and damnation that fol-
lows it, take heed of this deadly sin of selfishness, and be
sure you be possessed with true self-denial ; and if you have
it, see that you use and live upon it.
And for your help herein, I shall, 1. Tell you how your
self-denial must be tried ; and 2. How it must be exercised ;
and 3. I shall give you some further reasons to persuade you
to it ; and 4. Some directions for the procuring and
strengthening it.
The trial of your self-denial may be performed by the
help of the signs that have been given you before. In the
ten particulars mentioned in the beginning, you may see what
is selfishness, and what is self-denial. But for your further
satisfaction, I shall only tell you in a few words, how the
least measure of true self-denial may be known. And, in
one word, that is thus : * Wherever the interest of carnal self
is stronger and more predominant habitually than the in-
118 TKEATISE OF SELF-DENIAL.
terest of God-, of Christ, of everlasting life, there is no true
self-denial or saving grace ; but where God's interest is the
strongest, there self-denial is sincere.' If you further ask
me how this may be known, briefly thus :
1. What is it that you live for? what is that good which
your mind is principally set to obtain? and what is that end
which you principally design and endeavour to obtain, and
which you set your heart on, and lay out your hopes upon?
Is it the pleasing and glorifying of God, and the everlasting
fruition of him ? Or is it the pleasing of your fleshly mind
in the fruition of any inferior thing ? Know this, and you
may know whether self or God have the greatest interest in
you. For that is your God which you love most, and please
best, a;nd ^ould do most for.
2. Which do you set most by, the means of your salva-
troti and the glory of God, or the means of providing for
self and flesh ? ]>o you set more by Christ and holiness,
which are the way to God ; or by riches, honour, and plea-
sures, which gratify the flesh? Know this, and you may
know whether you have true self-denial.
3. If you are truly self-denying, you are ordinarily ruled
by God, and his word and Spirit, and not by carnal self.
Which is the rule and master of your lives ? Whose word
and will is it ordinarily that prevails ? When God draws,
and self draws, which do you follow in the tenor of your life ?
Know this, and you may know Whether you have true self-
denial.
4. If you have true self-denial, the drift of your lives is
carried on in a successful opposition to carnal self, so that
you not only refuse to be ruled by it, and love it as your
God, but you fight against it, and tread it down as your
etietttf. So that you go armed against self in the course of
yoiir lives, and are striving against self in every duty ; and
as others think, it then goes best with them, when self is
highest and pleased best ; so you will know that it then
goeth best with you, when self is lowest, and most effec-
tually subdued.
5. If you have true self-denial, there is nothing in this
world s6 dear to you, but on deliberation you would leave
it for God He that hath ahy thing which he loveth so well
that he cannot spare it for God, is a selfish and unsanctified
wretch. And therefore God hath still put men to it, in the
TREATISE OF SELF-DENIAL. \W
trial of their sincerity, to part with that which was dearest
to the flesh. Abraham must be tried by parting with his
only son. And Christ makes it his standing rule, ** He that
forsaketh not all that he hath, cannot be my disciple ;" Luke
xiv. 33. Yet it is true that flesh and blood may make much
resistance in a gracious heart; and many a striving thought
there may be, before with Abraham we can part with a son,
or before we can part with wealth or life ; but yet on delibe-
ration, self-denial will prevail, and there is nothing so dear
to a gracious soul, which he cannot spare at the will of God,
and the hope of everlasting life. If with Peter we should
flinch in a temptation, we should return with Peter in weep-
ing bitterly, and give Christ those lives that in a tempta-
tion we denied him. For, habitually, God is dearest to
the soul.
6. f n a word, true self-denial is procured by the know-
ledge and love of God, advancing him in the soul to the de-
basing of self. The illuminated soul is so much taken with
the glory and goodness of the Lord, that it carrieth him out
of himself to God, and as it were estrangeth him from him-
self, that he may have communion with God ; and this makes
him vile in his own eyes, and abhor himself in dust and ashes ;
he is lost in himself, and seeking God, he finds himself again
in God. It is not a stoical resolution, but the love of God
and the hopes of glory that make him throw away the world,
and look contemptuously on all below, so far as they are
mere provision for the flesh.
Search now, and try your hearts by these evidences,
whether you are possessed of this necessary grace of self-
denial. O make not light of the matter, sirs, and presume
not of it, till you find good grounds ! For I must tell you
that self is the most treacherous enemy, and the most insi-
nuating deceiver in the world. It will be within you when
you are not aware of it, and will conquer you when you per-
ceive not yourselves much troubled with it ; and of all other
vices is both the hardest to find out, and the hardest to cast
out ; the hardest to discover, and the hardest to cure. Be
sure therefore in the first place that you have self-denial ;
and then be sure that you use it and live in the practice of
it. And for this I must give you more particular advice.
120 TREATISE OF SELF DENIAL.
CHAPTER Xll.
In what respect Self' must be Denied.
II. And here I beseech you take heed of self in all these
following respects. L. You must deny self as it is opposite
to God, and a competitor with him, and the idol of the soul
and of the world ; and this is in all the ten respects which I
mentioned in the beginning, and therefore shall not now re-
hearse. And this is the principal part of self-denial.
2. Self must be denied as it is but conceived as sepa-
rated from God ; and would be an end in a divided sense
from God. For ourselves and all things else are created
contingent, dependent beings, and must not be once thought
of as if we were either our own beginning, or end, or in any
capacity, but subservient unto God. Self becomes a satan,
when it would cast off its due subordination to God, and
would be any other than the workmanship of God, depend-
ing on him, and ruled by him, and living to him, loving him,
desiring him, and seeking after him, and either mourning
when we miss him, or rejoicing when we find communion
with him.
3. Self must be denied as it stands up against the truth
of the Gospel, and blindly and proudly quarrelleth with that
word which faith relieth upon for justification and salvation.
Carnal self is both the most incompetent judge of the word
of God, and of spiritual affairs, and also the most forward,
and arrogant, and audacious, for all it is so incompetent.
And this is the damnable fountain of unbelief. That self is
an incompetent judge of the word and ways of God, is evi-
dent : for, (1.) It is a natural enemy to them, and an enemy
is no competent judge, " Because the carnal mind is enmity
against God ; for it is not subject to the law of God, neither
indeed can be;" Rom.viii. 7. Deny therefore this enemy
the power of judging the word of God. Ill-will never saith
well. Enmity is credulous of all evil, and overlooks the
good, and is accompanied with false surmises, and wresteth
every word, and suspecteth or maketh an evil sense where
there was none : there is not a worse expositor in the world.
And therefore no wonder if such a nature of enmity can find
matter df quarrel with the very Scripture itself, and with a
TREATISE OF SELF-DliNIAL. 121
holy life, yea, with God himself; for it is him especially that
the enmity is against.
(2.) Moreover self is a party, and therefore an incompe-
tent judge. It is self that the Scripture principally speaks
against. All over the Gospel there are the words of disgrace,
and the arrows of death directed against the very heart of
carnal self. God there proclaimeth and manageth an open
war against it. And shall a party be the judge ? Shall the
traitorous delinquent be the judge? A child will hardly
speak well of the rod, whatever he do by the corrector ; but
it is not to be expected that a thief should love the halter, or
the gallows. God's word is the weapon that self must be
slain by; and therefore self must be an incompetent judge
of it.
(3.) Moreover self is quite blind in the matters of God.
" The natural man discerneth them not, nor can do, because
they are spiritually discerned ;" 1 Cor. ii. 14, And the ig-
norant and blind are incompetent judges.
(4.) And the selfish man is no good student in the laws
of God ; even when he readeth the letter, he doth not mind
or savour the spirit of them, ** For they that are after the
flesh, do mind the things of the flesh ; but they that are after
the Spirit, the things of the Spirit;" Rom. viii. 5. A fair
world it would be, if every collier should judge the privy
council, and the judges of the land, or if every thief should
sit upon his accuser and his judge, and every traitor should
judge the prince. And a thousandfold more insufficient is
self to judge the word of God. And yet as insufficient as it
is, it is exceeding arrogant, and steps up into the judgment-
seat, at every chapter that is read or heard : and if this blind
and malicious judge be unsatisfied, forsooth the Scripture
must be dark or contradictory, or what he pleases. This hor-
rible, presumptuous arrogancy of self is it that hath opened
so many mouths against the blessed doctrine of salvation
and made so many wretched apostates in the world, and cast
so many others into doubtings of that word by which at last
they must be judged, and which should have been the ground
of their faith and hope.
4. Moreover, self must be denied as it stands up ao-ainst
the Lord Jesus Christ. When Christ is presented in his
wonderful condescension, in his incarnation, and mean, des-
pised life, and in his ignominious death, proud self is oflTended
172 TUEATISE OF SLLLF-DENIAL.
at so low a Saviour, and disdaineth that humiliation which
his own necessities did require, and despiseth Christ because
he became despised, and a man of sorrows, in our stead.
When he is propounded as the remedy of a miserable soul,
and as our only life, and righteousness, and hope, self doth
seduce the soul to undervalue him : it will not easily
be convinced of so much misery as to need such a remedy :
it is too well to value such a physician ; it is too righteous
to value the righteousness of a Mediator. It hath too much
life and hope at home, in its own supposed innocency or
sufficiency, to set much by the hopes that Christ hath pur-
chased, and to live in him.
O down with self, that Christ may be Christ to you !
How shall he come in, while self is the porter that keeps the
door? How shall he pardon you, when self will not suffer
you to feel the want and worth of pardon ? How shall he
bind up your hearts, when self will not suffer them to be
broken ? How shall he clothe you with his righteousness,
while self keeps on your^own defiled rotten rags? Down
therefore with self, that Christ maybe exalted. Away with
your own conceited righteousness, that he may be your
righteousness ; down with |'your selfish, foolish wisdom,
that the supposed foolishness of God may be your wis-
dom. Level this mountain, which satan hath built up in
enmity against the holy mountain of the Lord.
5. Moreover, self must be denied as it is the great re-
sister of the Holy Ghost. The sanctifying Spirit hath no
greater enemy, at least, except the devil himself. One half
of the work of sanctification, is to destroy this carnal self;
and therefore no wonder if hence it find the chief resistance.
Not a holy motion can be made to the soul, but self is against
it. No work hath the Spirit to do upon us, but self is ready
to gainsay it, and contradict it, and work against it ; when-
ever therefore this mortal principle is contending against the
Spirit of God, dishonouring holiness, dissuading you from
duty, persuading you to sin, down with it and deny it, as
you would be true to the Spirit and yourselves.
6. Moreover, self must be denied as it traitorously com-
plieth with the enemies of Christ and your own salvation,
when it takes part with satan, and pleads for sin, and saith
as wicked men say, and "entereth a conspiracy with all that
TREATISE OF SELF-DEMAL. 123
would undo you, and all this under pretence of your own
good. Whenever it speaks for sin, you may be sure it
speaks against God and you, and therefore it is reason you
should deny it. Self also must be denied when it riseth up
against the supposed tediousness or difficulty of duty ; when
it grudgeth at a holy life, and saith, * What a stir is here 1
what a weary life is this ! what do I get by serving God V
Now self is playing the traitor against God and you ; and
therefore deny it.
7. Moreover, when self doth rise up against sufferings^
and make you believe that they are intolerable, and that it
is unreasonable for a man to forsake all that he hath for fear
of a sinful word or deed, when we sin every day, when we
have done our best ; it is time now to stop the mouth of self,
for it plays the devil's game against God and you, and would
persuade you to prefer a short, uncertain, miserable life, be-
fore eternal life, and to give up yourself to wilful sin, be-
cause God beareth with the sins of men's infirmity. It is
reason that you should deny so unreasonable an enemy to
God and you.
8. Moreover, self must be denied when it stands up against
the ordinances of God. When it pleadeth against the argu-
ments of the word, and findeth fault with the law that it
should obey, and quarrelleth with prayer and all holy duties,
and would make all instituted means ineffectual for your
saving good, it is time now that you deny it.
9. When self doth rise up against the officers of Christ,
and would make you believe your teachers fools, and you
are wise ; that they are beside the truth, and you are in the
right; or that they speak against you out of malice or sin-
gularity, or some such distemper, and so would deprive you
of the saving benefit of their doctrine and office, it is time
now to deny self, if you know but what belongeth to your
peace. And though I grant that you must not follow a
teacher into a certain sin and error, yet when it is not God,
but self that riseth up against your teachers, and possesseth
you with a spirit of bitterness, disobedience, contradiction
and malignity, this self must be denied.
10. Lastly, As self is against the good of our neighbour
or human societies, it must be denied ; for we must love our
neighbour as ourselves ; that is, both self and neighbour
must be loved in a due subordination to God, as means to
124 TREATISK OF SELF-DENIAL.
his glory, and in this notion of a means, the love should be
equal; though there is also a natural love in order to self-
preservation put into us by the Creator, which our love to
every neighbour is not to equal in degree, yet our love to
societies should exceed it ; and our love to a neighbour
should come so near it, that we should * deligere proximum
proxima dilectione,' love him as a second self, and so study
his welfare, as to promote it to our power, and not to covet
or draw from him ourselves, nor do him any wrong. This
is the sense of the tenth commandment, and sum of the
second table.
CHAPTER XIII.
I. Selfish Dispositions must be Denied; and, 1. Self-love.
Having seen in what respects and upon what accounts it
is that self must be denied, I am next to tell you the parti-
culars of that selfish interest that must be denied, and the
parts that are contained in this needful work.
And here you must remember what saving faith is, that
seeing how self opposeth it, you may know wherein it must
be denied.
* Saving faith is such a belief in Christ for reconciliation
with God, and the everlasting fruition of him in glory, as
makes us forsake all the things of this world, and give
up ourselves to the conduct of the word and Spirit, for the
obtaining of it.'
When a man can strip himself of all the pleasures, and
profits, and honours of this world, first in his estimation,
and love, and resolution, and then in the actual forsaking of
them at the call of God, because of the firm belief and hope
that he hath of the fruition of God in glory, as purchased
and promised by Jesus Christ ; this is a Christian, a disciple
of Christ, a true believer, and none but this. And (as I have
told you) as God in unity, and Father, Son and Holy Ghost
in Trinity, is the object of our saving faith, so carnal self in
unity, and pleasure, profits and honours in trinity must be
renounced by all true Christians ; as being that which we
turn from, when we turn to God. So that, in brief, to deny
yourselves doth generally consist in denying all your own
TREATISE OF SELF-DENIAL. 125
dispositions and interests whatsoever, as they are against
God the Father, Son or Spirit, or stand not in a due subser-
viency to him. And this interest which you must deny,
consisteth in your pleasures, profits and honour ; of these
therefore I shall speak distinctly, though but briefly.
1. You must begin at the denial and mortification of
your corrupt and selfish disposition, or else you can never
well deny your selfish interest. It is not enough to keep
under this selfishness by denying it somewhat tliat it would
have, but the selfish inclination or nature itself must be so
far mortified and destroyed, that it shall not reign as for-
merly it did. For this which we call selfishness is not your
very persons, nor any spiritual or right natural desire of your
own good ; but it is the inordinate adhering of the soul to
yourselves, by departing from God, to whom you should
adhere, and so a carrying over God's interest and honour to
yourselves. Holiness is an inclination and dedication to
God, by which two we are said to be separated to him : and
wickedness is an inclination, and addictedness or devoted-
ness to ourselves above God, or as separated from God ; and
this inclination, disposition or separation of man to himself
instead of God, is it that I call self or selfishness ; and this
self must itself be destroyed as to the predominant degree.
And therefore let us first observe wherein this selfish
disposition doth consist, which must be destroyed ; and
then secondly, wherein the selfish interest doth consist that
must be denied.
And first, the selfish disposition consisteth in these
several parts that follow.
1. The principal part of it consisteth in an inordinate
self-love. This is a corruption so deep in the heart of man,
that it may be called his very natural inclination, which
therefore lieth at the bottom, below all his actual sins what-
soever ; and must be changed into a new nature, which prin-
cipally consists in the love of God. This is original sin it-
self, even in the heart of it. This speaks what man by nature
is ; even an inordinate self-lover ; and as he is, so he will
act. In this, all other vice in the world is virtually con-
tained ; even as all grace is in the love of God ; which made
the schoolmen say, that love is the form of all grace ; not
as they are this or that grace in particular ; not of faith as
faith, nor of hope as hope ; but of faith, hope, &c. as vital
12G treatise: of self-denial.
or gracious acts. Because the respect to the eud is essen-
tial to the means as a means ; and tbecefoce the respect to
God as the end, is essential to faith, hope, Sec. as a means
to him : and therefore that grace (of love) which is terminated
on the end, must have an essential participation, concurrence
or influence on those that are directly terminated on the
ways or means, and must convey somewhat of its very es-
sence to them; and so far as ;they partake of that essence
of love, so far are they indeed those special g:races which
carry the soul to God its end. And in this sense we may
allow the distinction between * fides,' ' spes,' &c., ' formata
charitate' (which is true Christian faith and hope), and ' fides,*
* spes,' &c., ' informis' (which is but an opinion and a dream).
And so itis in the body of sin ; when self-love doth reign, it is
the heart of wickedness : and though every sin hath its own
specific nature, yet all are virtually in self-love, and are so
far mortal, or prove men graceless, as they are informed by
the essential communication of self-love ; for self being the
end, informeth all the means as they respect it. 1 say the
more to you of this, because indeed it is a weighty truth, for
the right understanding of the true nature of grace and sin ;
and I doubt many are in the dark for want of understanding
and considering it. A man that feareth and loveth God,
and an unsanctified man may be both overtaken with the
same sin ; perhaps a gross one, as Noah's, or David's and
Peter's was ; and this may be a mortal sin in the ungodly,
I mean, such as proves him in a state of death, and yet not
so in the gracious person. The wicked will deride this in
their ignorance, as if we made God partial ; but it is no such
matter. The Papists cannot endure it, but suppose Peter,
David and Noah, were quite without the love of God, and
so were again unsanctified men ; but this is their error. It
was not from the power of reigning self-love, and the habit-
ual absence of the love of God, that these men (or any saints)
did sin, but from a particular act of mortified self-love by a
surprise upon the neglect of the actual exercise of the love
of God. But all the sins of unsanctified men, or at least
their common sins, are from the habitual reign of self-love,
and the habitual absence of the love of God ; and therefore
the sins of the saints are, as the schoolmen speak of the
graces of the ungodly, unformed : they be not mortal sins
in the sense aforesaid, because they be not naturalized, in-
TREATISE OF SELF-DENIAL. 127
formed, animated by the malignity and venom of the mortal
end and principle, which is habitual, reigning self-love : but
those of the wicked are sins informed by this inordinate
self-love as an habitual, reigning sin ; and therefore being
animated by its malignity are mortal : yet say not that this
makes God partial, and not to hate the same sin in one as
he doth in another. For two things must be taken in, 1.
Where the heart is sanctified, such sins are strangers : per-
haps one godly man often or twenty may be guilty of one
of them, as Noah was of drunkenness, once in all his life
(since his conversion) ; for it will not stand with grace to
live in them ; for such as a man's love, and inclination, and
nature is, such will be the drift of his life. And would not
you have God make a difference between those that sin
once, and those that live in it? 2. Besides, will not any
honest man make a great difference of the same acts accord-
ing as they come from different hearts ? You will not take
a passionate word from a father, husband or wife, so ill as
the same word from a malicious enemy. If an unthrifty son
should spend you twenty shillings wastefully, you will not
prosecute him as you would do a thief or an enemy that
takes it from you violently. Wilful murder and casual man-
slaughter have not the same punishment by the law of the
land. If you will make such a difference yourselves of the
same words or deeds as they come from different meanings
and affections, quarrel not with God for doing that which
you confess is just and necessary to be done.
The faculty where this disposition is principally seated,
is the will ; which in man is the heart of morality, whether
good or evil. And the principal act is an inordinate adhe-
sion of man to himself, and complacency in himself: and
this is the inordinate self-love that must be first mortified.
2. The next faculty that self hath corrupted, is the un-
derstanding ; and here we first meet with the sin of self-
esteem, which is the second part of selfishness to be morti-
fied. It is not more natural for man to be sinful, vile and
miserable, than to think himself virtuous, worthy and ho-
nourable. All men naturally overvalue themselves, and
would have all others also overvalue them. This is the sin
of pride. But of this I must speak by itself.
128 TREATISE OF SEI F-DEMAL.
CHAPTER XIV.
Self-conceitedness must be Denied,
3. The next part of selfishness to be mortified, is in the
same faculty, and it is called self-conceitedness. And it
consisteth of two parts : the first is a disposition to selfish
opinions or conceits that are properly our own. And the
second is to think better of those conceits than they do de-
serve.
1. Naturally men are prone to spin themselves a web of
opinions out of their own brain, and to have a religion that
may be called their own ; and it is their own in two respects ;
1. Because it is of their own devising, and not of God's re-
vealing or appointing. 2. Because it suiteth with their own
carnal ends and interests. Men are far readier to make
themselves a faith, than to receive that which God hath
formed to their hands. And they are far readier to receive
a doctrine that tends to their carnal commodity, or honour,
or delights, than one that tends to self-denial, and to abase
themselves, and exalt the Lord.
2. And when they have hatched or received such opinions
which are peculiarly their own, they are apt to like them
the better, because they are their own, and to value them
because of the interest of self. O sirs, that you did but
know the commonness and danger of self-conceitedness in
the world ! Even with many that seem humble, and verily
think that it is the Spirit of God that beareth the greatest
sway in their understandings, yet self doth there erect his
throne ! O how secretly and subtilely will self insinuate,
and make you believe that it is a pure self-denying light
which guideth you, and that what you hold, is merely by
the cogent evidence of truth, or the illumination of the Spi-
rit, when it is but a viper that self hath hatched and doateth
on, because it is her own. Because the Papists have gone
too far in teaching men to depend on the church and on
their teachers, therefore self-conceitedness takes advantage
of their error, to draw men into the contrary extreme, and
make every infant Christian to think himself wiser than his
most experienced brethren and teachers, and every raw, un-
studied Christian to think himself wiser than those that have
TREATISE OF SELF-DENIAL. 129
been searching into the word of truth by study and prayer
almost all their days, and therefore to cry down that learn-
ing, wisdom and study, which they are unacquainted with ;
that seeing they have it not themselves, they may at least
be thought as wise men without it, as those that have it,
and so may provide for the reputation and interest of self.
O wh.t sad work hath this great sin of self-conceitedness
made in the world ! In too many places men make it their
religion to strive who shall be greatest for wisdom and abi-
lities in the eyes of men ! and it is the very work of their
prayers, and conference, and teaching to exercise self-con-
ceitedness, and to make it appear that they are somebody
in knowledge ; hence is it that they are so apt to fall upon
novelties which either few receive, or none before them-
selves devised, that being singular, self may be the more ob-
served, and they may have something which may be called
their own. Hence also it is that they are so little suspicious
of their own opinions, never bending their studies impar-
tially to try whether they are of God or not, but rather to
maintain them, and to find out all that can be said for them,
and against the contraryminded. Hence is it that men
have such light and contemptuous thoughts of the judgment
of those that excel them in knowledge, and that the voice of
Corah, and those other conspirators (Numb. xvi. 3.), is grown
so common in the mouths of ignorant proud professors.
" Ye take too much upon you (say they to their guides and
teachers) seeing all the congregation are holy, every one of
them, and the Lord is among them : wherefore then lift ye
up yourselves above the congregation of the Lord?" It is
the holiness of the congregation, and all its members, and
the presence of God himself among them, that is pleaded
against the superiority of Moses and Aaron, as if with so
holy a people, that had God himself to be their Teacher and
Guide, there were no need of men to be lift up above the
congregation of the Lord; but it was self that was intended,
whatever was pretended. From this self-conceitedness also
it is that the weightiest common truths that self hath no
special interest in, are so little valued, and relished, and in-
sisted on ; and that a less and more uncertain point which
self hath espoused, shall be more relished, insisted on, and
contended for ; hence also is most of the common confidence
of men in their own opinions ; that when the point is
VOL. XI. K
130 TREATISE 01' SELF-DENIAL.
doubtful, if not certainly false, in the eyes of wiser men
than themselves, yet ** the fool rageth and is confident,"
Prov. xiv. 16. He can carry on a conceit of his own with as
brazen a face, and proud contempt of other men's argu-
ments, as if he were maintaining that the sun is light, and
other men pleaded to prove it dark, when, alas, it is self-in-
terest that is the life, the strength, the goodness of the
cause. Hence also it is that men are so quarrelsome with
the words and ways of others, that they can scarce hear or
read a word, but these pugnacious animals are ready to
draw upon it, as if they had catched an advantage for the
honouring of their valour, and were loath to lose such a prize
and opportunity for a victory and triumph : hence it is that
hissing at the savings and doings of others, is the first, and
most common, and most sensible part of their commen-
taries ; and that they can make heresies and monsters not
only of tolerable errors, but of truths themselves if they
have but the inexpiable guilt of crossing the wisdom of
these self-conceited men. Hence it is that opinions of their
own are more industriously cultivated and studiously
cherished, by a double if not a tenfold proportion of zeal
and diligence, than common truths that all the godly in the
world have as much interest in as they, though the com-
mon truths be incomparably the greater. And hence it is
that men are so tenacious of that which is their own, when
they more easily let go that which is God's ; and must have
all come to them, and every man deny his own judgment, ex-
cept themselves ; and that it must be the glory of others to
yield to them, and their glory to yield to none, but to have
all men come over and submit to them. All these are the
fruits and discoveries of self as it reigns in men's under-
standings, who possibly may think that it is Christ and the
Spirit that is there exalted.
Yet mistake me not ; I do not say or think that a man
should forsake a certain truth for fear of being accounted
self-conceited, nor that he must presently captivate his own
understanding to a more learned man, or the stronger, or
more numerous side, for fear of being self-conceited. Much
less must I deny that grace of God that hath made me sav-
ingly wise by his illumination, that was formerly foolish, diso-
bedient, and deceived in the days of my ignorance. The
world must give us leave to triumph over our own former
TREATISE OF SELF-DENIAL. 131
folly with Paul (Tit. iii.3— 7); and say with the same Paul,
that we were no better than mad when we were enemies to
the Gospel (Acts xxvi. 1 1 .), and with the man in John ix . 25,
*' One thing 1 know, that whereas I was blind, now I
see." It is no self conceitedness for a man that is brought
from the blind distracted state of sin, into the light of the
sanctified, to know that he is wiser than he was before ; and
that he was formerly besides hsimself, but now is come to
his understanding again. Nor is it any self-conceitedness
for the meanest Christian to know that a wicked man is
more foolish than he ; or for a minister or any man that God
hath caused to excel in knowledge, to hold fast the truth he
knows, and to see and modestly oppose the errors of ano-
ther, and to know that in that he is wiser than they. God
doth not require that we shall turn to every man's opinion,
and reel up and down from sect to sect, and be of the opi-
nion of every party that we come among, and all for fear of
thinking ourselves wiser than they. David knew he had
more understanding than his teachers (Psal. cxix. 98, 99.) ;
and true believers fear not to say, ** We know that we are of
God, and the whole world lieth in wickedness ;" 1 John v.
19. iii. 19. ii.3. And Paul would not forbear the reproving of
Peter, for fear of being thought to be self- conceited; Gal. ii.
Some men are so desperately self-conceited that they take
every man to be self-conceited that is not of their conceits.
But when self is men's instructor, and chooseth their text,
and furnisheth them with matter, and nothing is savoury but
what is either suited to the common interest of self, or
which it hath not a special interest in; when men are abso-
lutely wise in their own eyes, and comparatively wiser than
those that kr.ow much more than they ; when self-interest
serves instead of evidence to the receiving, retaining, or
contending for a point; when men think they know that
which indeed they do not know, and observe the little which
they do know, more than an hundredfold more that they are
ignorant of; doubtless here is self-conceitedness with a wit-
ness ; and they that will not see it in a lower degree, methinks
should see it in such a case as this. He that will not be-
lieve that a man is drunk when he reels and stammereth,
may know it when he lieth spewing in the streets.
Well, sirs, I beseech you see that self in the understand-
ing be mortified and pulled down. It is the throne of God,
132 TREATISE OF SELF-DENIAL.
the lanthorn of holy truth, the temple of the Spirit, and shall
self rule there ? The understanding is it that guideth the
soul and all the actions of your lives ; and if self rule there,
what a ruler will you have ; and what a case will heart and
life be in! If your eye be dark, your light be dark, how
great will be your darkness ! and if it be selfish, it is cer-
tainly so far dark. O believe the Holy Ghost ; " Seest thou
a man wise in his own conceit ? there is more hope of a fool
than of him ;" Prov. xxvi. 12. For a mere fool that is igno-
rant only for want of teaching hath no such prejudice against
the truth, as the self-conceited have ; nor is it so hard to
make him know that he is ignorant, nor yet to make him
willing to learn. He that knoweth himself to be blind, is
willing to be led. Moreover the self-conceited have much
to unlearn, before they can be fit to receive the truth in a
saving manner. O how many thousands are undone by self-
conceitedness ! It is this that keeps out knowledge, and
every grace, and consequently all true peace and comfort ;
and this it is that defendeth and cherisheth all sin. Let us
shew men the plainest word of God for duty and against sin,
and shew them the clearest reasons, and yet self-conceited-
ness bolts the door against all. Yea, so wonderfully doth this
sin prevail, that the ignorant, silly people, that know almost
nothing, are as proudly self-conceited as if they were the
wisest men. They that will not learn, and cannot give an
account of their knowledge, in the very catechism or prin-
ciples of Christian religion, neither can pray, nor scarce
speak a word of sense about the matters of salvation, but ex-
cuse themselves that they are no scholars, yet these very
people will proudly resist their teachers, though they were
the wisest and most learned men in the land. Let us but
cross their conceits of doctrine or practice in religion, about
their own title to church privileges, or fitness for them, and
they are confident and furious against their ministers, as if
we were as ignorant as they, and they were the wisest men
in the world. So that pride and self-conceitedness makes
people mad, or deal like madmen. We cannot humble men
for sin, nor reclaim them from it, till they know the sin, and
the danger of it. And self-conceitedness will not let them
know it, no, nor let the.m come to us to be taught ; but they
are wise enough already ; and if we tell them of the sin and
danger, they are wiser than to believe the word of God or
TREATISE OF SELF-DENIAL. 133
US ! They will tell us to our faces, they will never believe
such and such things, which we shew them in the Scripture.
O the precious light that shineth round about you all, and
would make you wise, if self-conceitedness did not keep it
out by making you seem wise already ! These men that thus
deceive themselves, by seeming wise to themselves, must
become fools in their own eyes, if ever they will be truly
wise (1 Cor. iii. 18.) ; and confess themselves, as Paul him-
self did, that they were foolish and deceived, when they
served their lusts and pleasures ; Tit. iii. 3. This pride and
self-conceitedness is like the barm in the drink, that seems
to fill up the vessel, but indeed works it all over : this is the
knowledge that puifeth up (1 Cor. xiii. 4.), like the pot that
by boiling seemeth to be filled, that was half empty before,
but it is empty in the bottom, and presently boils over, and
is emptier than before. So is it with the self-conceited, that
have a superficial knowledge, while they are empty at the
bottom, and by the heat of pride, that little they have boil-
eth over to their loss. It is the humble that God reveals
his secrets to, and the hungry that he filleth with good
things, and the full that he sendeth empty away. He will
have no disciples that come not to his school as little chil-
dren, teachable and tractable, not thinking themselves too
old, or too wise, or too good to be taught. If you would
see the mysteries of the Gospel savingly, you must even
creep to Christ on your knees, and cry, '* Lord be merciful
to me a sinner !" He will not lift up your minds and hearts
to heaven, till you think yourselves unworthy to lift up your
very eyes to heaven, because you have sinned against heaven.
And if you were even lifted to heaven, should you there but
be lifted up with pride or self-conceitedness, you should
soon have a prick in the flesh, to let out that dangerous, ve-
nomous wind that puffs you up.
And if you should have any knowledge of the most pre-
cious truths, as long as you are thus proud and self-con-
ceited, it will not be savoury and effectual on your hearts.
Humility feedeth, and pride starveth every grace. The Spirit
of God will not dwell with the proud : he will beat you out
of yourselves, unless you drive him away from you. Some
seeming raptures and comforts the self-conceited have, which
are but the deluding flatteries of self, and the encourage-
ments that satan giveth to his servants. (For satan will
134 TREATISE OF SELF-DENIAL.
needs be a comforter for a while, as the Holy Ghost is to
the saints ; and his followers also have their joys.) But it
is the humble soul that hath the solid comforts ; from the
dust of humiliation, we have the clearest sight of glory, and
consequently, the sweet tastes of it. As high as the rain
comes from it, it is the lowest vallies that receive it most,
and retain it. Faith itself will not prosper in the proud and
self-conceited ; to such the Gospel will be foolishness or an
offence. It is only the humble that savingly close with its
mysteries. Humility cherisheth the fear of God, and makes
us say, ' How shall we do this evil ? or neglect this duty V
But self-conceitedness and pride is blind and bold, and des-
troyeth in men's apprehensions, the difference between things
sacred and common, the holy and the unclean ; it disposeth
them to such an unreverent boldness with holy things, as
usually ends in a profane contempt : so that such can at
last despise holy ordinances which they should live upon.
Repentance and this pride are deadly foes. To be penitent
and proud, is to be hot and cold, alive and dead. Though
Christ love not to find you in the dust of earthlyminded-
ness, yet he loves to find you in the dust of humility. The
publican that hanged down the head, did hit the way better
to the sight of God, than the self-conceited Pharisee. The
most self- denying humiliation is the nearest way to heaven,
and the most self-exalting pride is the surest and nearest
way to hell. I would rather sit with Mary washing and
wiping the feet of Christ, than ask, as the mother of James
and John, to sit at Christ's right hand and left hand in his
kingdom. Mary was in a manner thanked for the love of
her humility ; and they were in a manner denied the request
that so little savoured of self-denial. Our Lord does not use
to thank people for their service, and yet he did that which
was next to it, to this humble, self-denying, penitent wo-
man. He doth not use to deny his own disciples an hea-
venly request ; and yet he did that which was next to a de-
nial, when self brought him the petition. He that hath
taught us not to press to the highest room, lest with shame
we hear, ' Sit lower,' doth hereby tell us what we must expect
from himself. And he that hath bid us sit down at the lower
end, that we may hear " Friend sit up higher," doth express
his purpose for humble, self-denying souls. I had rather
from the dust hear his * Come up higher, than from self-
TUfiATISE OF SELF-DENIAL. 135
exaltation to hear *' Come down lower." O ! you that are
proud, self-conceited wretches, did you but know what good
it doth an humble soul, to feel Christ take him up from the
dust, you would soon fall down that you might taste their
comforts in his lifting up. O what a blessed feeling it is, to
feel one's self in the arms of Christ ! Our compassion that
makes us run to take up one that falls before us, is a spark of
that compassion in Christ. Who meddles with him that walks
before us? but a man that falls down in a swoon, we are all
ready to lay hands on ! O happy fall, that makes us feel the
arms of Christ ! Though the fall into sin be never the bet-
ter, that occasioneth it, yet the fall into humiliation is bet-
ter, that prepareth for it. He that in his agony had an angel
to minister to him, will not leave the self-denying humble
soul, without his angel, or some way of relief that is suita-
ble to the necessity. Christ himself will not communicate
himself to the proud and self-conceited. He is wisdom, but
not to them that are wise in their own eyes already. He is
righteousness, but not to them that justify themselves. He
is sanctification, but not -to those that never found their own
uncleanness. He is redemption, but to none but those that
feel themselves condemned. He hath the white raiment,
and the treasures of grace and glory ; but it is only for those
•that penitently feel that they are poor, and miserable, and
blind, and naked. Truly sirs, though I have no mind to
trouble the well-grounded peace or comfort of any of your
souls, yet I would advise you, if you have never so good
thoughts of yourselves, suspect lest it should be the fruit of
self-conceitedness ; and if you should have never so much
peace and joy, look well whether it come from God or self-
conceit! And if it come not in against self, it is ten to one
but it comes from self. If your peace and comfort be not
won from Christ, in a way of self-denial, and as the spoils
of the flesh, you have it not in the ordinary way of God.
Did you come to your joy and peace by humility, and self-
denial, and patience, and mortification, and by becoming
little children, and the servants of all, and by learning of
Christ to be meek and lowly ? If not, take heed lest you
nourish a changeling, an imp of hell, and a selfish brat, in-
stead of the fruit of the Spirit, the peace and joy of the
Holy Ghost. If you feel no great matter at home to trouble
you, you are too righteous to be justified by Christ. If
136 TREATISE OF SELF-DENIAL.
you groan not under your ignorance and unbelief, you are
too wise to be Christ's disciples. If you mourn not under
the load and pain of sin, you are too well to be Christ's pa-
tients. If you are readier to justify and excuse yourselves,
than to condemn yourselves, and had rather hear yourselves
praised, than reproved, admonished, or instructed, and like
Diotrephes, love to have the pre-eminence, you are too high
for Christ to take any acquaintance with you ; and too full
of self to have any room for his love, and Spirit, and hea-
venly consolations. He that gave us the parable of the im-
portunate widow (Luke xviii. 2 — 5.), would have us under-
stand that bare necessity is not enough to fit us for relief
(for then the w^orst of men should be the fittest), but it must
be necessity so felt, as to humble us, and drive us to impor-
tunity with God. The prodigal was miserable when he was
denied the husks ; but he never felt his father's embrace-
ments till he came to himself by denying himself, and re-
turning to his father. And this the self-conceited will not
be persuaded to. The first that must touch Christ after his
resurrection, is not a king, nor a lord, no, nor a man, but a
woman that had been a sinner. When she held him by the
feet, love did begin low in humility, but it tended higher,
and ended higher. Christ hath told us that where much is
forgiven, there will be much love. For there is most of the
fruits of God's love, and least of self, and most to abase
self. It is not possible that love to Christ should dwell
or work in any but the humble, that feel at the heart that
they are unworthy of love, and worthy of everlasting wrath.
The proud and self- conceited cannot love him; for they
cannot be much taken with Christ's love to them, except as
the Pharisee, in a way of self-flattery. But the poor soul
that was lost, will heartily love him that sought and found
him ; and he that was dead, will love when he finds himself
alive ; and he that was condemned both by God and con-
science, will surely love the Lord that ransomed him ! And
it is the apprehensions that men have of themselves that
much causeth all this difference. The self-abhorring, self-
judging, self-denying sinner is melted with the love of God
in Christ, because it is to such a worthless, sinful wretch.
' What Lord,'saith he, *is the blood of Christ, the pardon of
sin, the Spirit of grace, the privileges of a child, and ever-
lasting glory for such an unworthy wretch as I, that have so
TREATISE OF SELF-DENIAL. 137
long offended thee, and so much neglected thee, and lived
such a life as I have done, and "am such an empty unprofit-
able worm?' O what a wonder of mercy is this ! But the
full soul loathes the honeycomb. The self-conceited un-
humbled sinner looks as mindlessly at Christ, as a healthful
man at the physician, or an innocent man at a pardon.
And that good that is in the proud and self-conceited
doth seldom do much good to others (much less to them-
selves). As such do but serve themselves, SlO ordinarily
God doth not bless their endeavours ; but as they are per-
verted, they are the litest to pervert others, and propagate
their self-conceitedness : two words from an humble self-
denying man, doth oftentimes more good than a sermon
from the self-conceited.
I admonish you therefore in the name of God, that you
take heed of this part of selfishness and mortify it. It will
else keep out God, and almost all that is good. If you are
proud and self-conceited, you will hear a minister rather to
cavil with him, than to be edified : and when any thing from
God doth cross your foolish wisdom, you will but slight it,
or make a jest at it : and if any truth of God do strike at the
heart of your selfish interest, you will but fret at it, and
secretly hate it, and perhaps, as the devil's open soldiers,
publicly reproach it ; and as the Jews did against Stephen
(Acts vii. 54.), even gnash the teeth at the preacher, or
as they did by Paul ; " They gave him audience to that
word (even that word that made against themselves) and
then lifted up their voices, and said. Away with such a fel-
low from the earth ; for it is not fit that he should live ;"
Acts xxii. 22. This entertainment we still meet with from
our hearers, when self hath brought them the next step to
hell.
O sirs, suspect your own understandings ; think not of
them beyond the proportion of your attainments, nor beyond
your experience, and the helps, and time, and opportunities
which you have had for knowledge, nor beyond the measure
of your diligence for the improving of these ; for these are
God's ordinary way of giving in a ripeness in knowledge.
Read and study Heb. v. 12. 14. 1 Tim. iii. 6. Set not up
your own conceits too boldly against those of longer stand-
ing and diligence in holy studies, much less against your
teachers, and much less against a multitude of ministers ;
138 TREATISE OF SELF-DENIAL.
and much less against all the church of God ; and least of all,
against God himself, as speaking to you by the Holy Scrip-
tures. O take warning by the swarms of heresies and scan-
dals that have been caused by self-conceitedness and pride.
Object. * If you may think yourself wiser than me and
others without self-conceitedness, why may not I think my-
self wiser than you and such others, without self-conceited-
ness?'
Answ, I may not do it in the cases before-mentioned. I
may not think myself to be what I am not, nor exalt myself
above them that are wiser than I, nor against my guides, or
the church of God.
Object, ' But it is but your conceit that you are wise
enough to be a teacher, or wiser than dthers, and why may
not I as well conceit it?'
Artbiv. No man on his own conceits must become a
teacher; but the judicious of that calling must call them,
and judge of their abilities. And conceits are as the ground
of them is. The true understanding of the grace that we
have received is a duty, and fitteth us for thankfulness ; but
the false conceit that we have what we have not, is a dan-
gerous delusion ; " For he that thinketh he is something
when he is nothing, deceiveth himself;" Gal. vi. 3. What
if a blind man should argue as you do with one that sees,
and say, ' You say that you see so far oiF, and why may not
I say so too?' Would you not answer him, ' I know that
which I say to be true, and so do not you V And what if he
still go on and say, * You think that I am blind, and I think
that you are blind ; and why may not I be believed as well
as you?' Would this kind of talk prove the man to have his
eyesight, or should it make me question whether I have
mine? He that seeth knoweth that he seeth, whoever ques-
tion it ; and if another make doubt of it, let men that have
eyes in their head be judges, but not the blind. But I confess,
spiritual blindness hath this disadvantage, that whereas I
can easily make any other blind man know that he is blind,
and therefore be willing to be led or helped, here the more
blind men are, most commonly they are the most confident
that they see, and scornfully say, as the Pharisees to Christ,
" Are we blind also ?" John ix. 40. For pride will not let
them know their ignorance. The same light that cureth
ignorance must reveal it. Especially when men are born
TREATISE OF SELF-DENIAL. 139
blind and never knew the saving illumination of the saints,
they will not believe that there is any other light than they
have seen. But I have been somewhat long on this part; I
pass now to the next.
CHAPTER XV.
Self -will to he denied.
4. The fourth part of selfishness to be mortified, is self-
will. And this is the fruit of self-conceit, and also a natural
corruption of the soul ; and a most deep-rooted obstinate
vice it is. Every wicked man is a self-willed man, against
God, and all that speak for God. And till self be mortified
in the will, there is no saving grace in that will.
Quest, * But what will is it that is to be called a self-
will?*
Answ, Not that which is from God and for God ; but
all the rest. 1. That will that is not fetched from God, and
moved by his will, as the lesser wheels in a clock are moved
by the first wheel and by the poise, is no better than self-
will. A will that is not dependent on God's will, is an idol,
usurping the prerogative of God ; for it is proper to him to
be dependent upon none, and to have a will that is not
ruled by a superior will. Little do the most know how
great a sin this is, to be self-willed. You have a will to
something or other continually ; and it is your will that
ruleth the rest of your faculties and actions : but what is it
that ruleth your will? whence do you fetch the rise and
reason of your desires ? Is it from God's will, or is i^ not?
You pray to God, " Thy will be done," and do your own
wills answer these prayers ? or are they hypocritical, dis-
sembling words ? If indeed it be God's will that you would
have fulfilled, then will the knowledge of that will of God
determine your own wills. As a servant dependeth on his
master's will, for all the work that he is to do, and doth not
what he will himself, but what his master will have him do ;
and as a scholar dependeth on his master's will, and learneth
only such books and lesions as he sets him ; so must we
depend on the will of God, and know what is his will, before
we give way to any will of our own. The reason why you
140 TREATISE OF SELF-DENIAL.
choose any trade or calling, or course of life, should be the
will of God. If you are in poverty, and desire to be richer,
and that to please your own will, and not that you think
that it would be any more pleasing to God, this is self-
willedness. If you desire any change in your condition, if
you undertake any thing in the world, know why you do
this ; whether it be principally because you think it is the
will of JGod, or because it is your own will. I tell you
again, you should not have one wish ot desire in your souls,
till you can prove or find that God would have it so ; and if
your own wills be made the absolute rulers of your ways,
you make gods of yourselves, and God will deal with you
accordingly.
2. Yea, if you think the will of God is according to your
will, and you are moved the more to it on that account, yet
if your own wills do lead and make the first choice, and
God's will be brought in but to follow and encourage yours,
this is still self-willedness and self-idolizing. This is the
common trick of the ungodly. They first give way to their
own self-will, and then they will go to Scripture for some-
what to bear them out ; and will needs believe that God's is
agreeable to theirs, that so they may go on with peace of
conscience. They go for counsel to God as Balaam did, not
sincerely to know the will of God, with a resolution to obey
it, but with a desire that God would conform his will to
theirs. I tell you if the matter be never so much com-
manded in the Scriptures, and never so agreeable to the
will of God, yet if you desire, and do it from yourselves, and
not for this reason, because it is the will of God, and do not
let God's will lead your own, but let your own will lead, and
God's will follow, this is no better than self-willedness, were
the matter never so good in itself.
3. If the end that moveth your will, be not the service
and glory of God, but only your own interest, this is but
self-will. God giveth you leave to look to yourselves as
his servants, in a due subserviency to him. But if you will
principally look at your own interest, and make light of
God's, and fetch the reason of your will and desires from
your own ends and commodity, rather than his glory, this
is an ungodly selfish will. And yet alas, how many are
there that know not any better frame of will than this ! If
they were truly to give an account of the principal reason
TREATISE OF SELF-DENIAL. 141
and motive of every desire of their hearts, why they would
have this, or why they would do that, must they not confess
it is for themselves, because it serveth their own ends or in-
terests, and because it pleaseth their own wills, and not
because it furnished them better to serve and please the will,
of God ? If you ask men in their buying and selling, and
marrying, and trading, and dealing with men, why it is that
they do this or that, can they truly say, ' I do it because I
think in this way I can do God the best service, and the
church and commonwealth most good, and this is my
chief reason V Alas, I fear they are too few that have any
higher principal end and motive than Self. Self-will is the
spring of their whole conversations, that sets them upon all
they do. Nay doubtless, in the very duties of religion, in
praying, hearing, reading and the like, they are but serving
self, while they take on them to serve God ; and their holiest
devotions are but such a serving of God, as flatterers will
serve their prince or landlord with, merely that he may do
them a good turn, and may serve their ends, and be service-
able to them ; or else as some Indians serve the devil, for
fear of him lest he should do them a mischief. The will that
is moved chiefly by self-interest, is a self-will.
4. And much more is it self-willedness, when men con-
tradict the will of God ; when Scripture saith one thing and
they another ; when they disrelish God's laws, and dislike
the work that he sets them on ; when they have a will to
that which God forbids, and would fain be doing with unlaw-
ful things ; yea, and it doth not satisfy their corrupt desires
to see that the express will of God is against them; this' is
self-will in a high degree.
5. So also when men's wills are to that which is against
the honour and interest of God ; which would hinder his
Gospel, and the saving men's souls, and is displeasing to
him, this is self-willedness in a high degree.
And thus you see what it is to be self-willed. And now
do but consider whether this part of self be commonly denied
in the world. Among the millions of desires that are in men's
hearts, how few of them are kindled by the commands of
God, or moved by his interest and glory ! How commonly
are the word and ways of God distasteful to the world! How
illido men like the disposals of his providence ! And what
a striving is there in their wills against him ! And were it
142 TREATISE OF SELF-DENIAL.
not that God is above them and unconquerable, and they
know that striving will not help them, you should have most
of the world in open war against the God of heaven ; I speak
no more than I am able to prove. The dominion of self
is so great in the wills of all that are unsanctified, that their
wills are utterly against the will of God; and it is merely
because there is no remedy that they submit to him so far
B.8 they do. These very persons that think they love and
serve him as well as the precisest, would be in arms against
him before to-morrow, and pull God out of heaven, if it were
in their power : or if they had but as much hope to prevail
against God, as they have against his servants, what work
would be in the world ! I know these men will not believe
this by themselves : no, self is too strong in them to let
them so far know themselves ; but the case is plain. For as
God himself tells us, that ever since the fall an enmity is
put between Christ and this serpentine seed ; so we see it
manifested by daily sad experience. How generally is the
will of God disliked by the world. What hath God spoke
against in his word but sin ? and what else hath he com-
manded his messengers to cry out against? And yet what is
there that more pleaseth the minds of the most? And how
stubbornly do they resist not only God, but magistrates
and ministers that would draw them from it? What is it
that God commendeth to the world so much as an holy and
heavenly life ? And what is the* heart of most men more
against? and how much do they strive against all our per-
suasions that would bring them to it? and how obstinately
do they resist us, if not deride and scorn that holiness which
the will of God hath so abundantly commended to them ?
His whole word speaks for it; his prophets, apostles, and
all his servants are examples of it ; his son Jesus Christ in
his sacred person, and office, and holy life, hath yet more
notably commended it to the world ; and it was a principal
part of his business in the flesh, to set men a pattern of ho-
liness and self-denial : and yet many scorn it, and hate it,
and most dislike it, and even fight against this holy will of
God, that is, against God himself, if they had but any hope
to get the better. There is no doubt of it, though they
vrill not know so much by themselves. Do you think it is
for nothing that God calleth them his eneiuies, and resolveth
them the reward of enemies, even because they would not
TREATISE OF SELF-DENIAL. 143
have Christ to rule over them? Luke xix. 27. Doubtless
God sentencelh no man unjustly : if he say they are such,
and condemn them as such, it is certain that they are such.
O but the intinite dreadful God is out of their reach ; but
they be not out of his reach. Their malice cannot hurt him
any more than it can stop the course of the sun ; but his
displeasure will quickly bring them down. In the mean-
time, these wretches should consider what a God they have
had to do with, that beareth with their malignity. The sun
or moon forbear not to shine even on the dogs that bark at
them. Thy rebellious self hath hitherto been maintained
by the mercy of that will of God which thou hast resisted ;
but this patience will not always last : take therefore this
necessary advice in time. Down with thine own idolatrous
self-will ; know not a will or desire in thyself, that is not
moved by the will of God, even by his word as thy ground,
and his pleasure and honour as thy chiefest end. Destroy
that will that springs but from self, and is moved but by the
interest of self. Slay it before the Lord as his enemy, as
Samuel did Agag. Though an hypocritical Saul will spare
this king of rebellion, designed to destruction, yet so will
not an obedient servant of God. I will not bid thee offer
it in sacrifice to God's will, for it is too vile to be an accept-
able sacrifice ; but utterly destroy it as the accursed thing.
Know not hereafter such a thing within thee as a will that
is originally or finally thine own. If the word and the glory
of God be the movers of it, thou mayest call that God's
will, as well as thine own; it is thine subjectively, but it is
God's as the principal efficient and end. O that you did
but know what your own wills are, and what they have done
against you, and what they may yet do, if they be not mor-
tified ! You would not then be so indulgent to them, and
pamper and please them, and be so desirous to have your
own wills as you have been. To this end I pray you consi-
der but of these particulars following.
1 . The will of man is the terrestrial throne of God. It is
there that he must reign. The will is to rule all the inferior
faculties; and God is to rule the will. And shall self pre-
sume to dethrone the Lord, and sit down in his place ? He
that rules the will rules the man. And shall self be thy
ruler ? And will God put up all this?
2. It is God only that hath the sovereign authority, and
144 TREATISE OF SELF-DENIAL.
self hath none but under him. We are not our own ; and
therefore have nothing to do with ourselves but at the will
of God that is our owner. Take heed therefore of this
usurpation.
3. Thy own will is a corrupt and sinful will, and therefore
unfit to be thy governor : what, wilt thou chuse an unjust,
a wicked, and unmerciful governor, that is inclined to do
evil? Why such is thine own will; but the will of God is
perfectly good, that hath not the least inclination to evil,
nor possibility of such a thing. Be ruled by it, and you are
most certain to have the most just, and holy, and faithful,
and merciful ruler in the world. To prefer self-will before
the will of God, is as the Jews, to prefer a murderer, Ba-
rabbas, before the Lord of life.
4. Moreover, our own wills are guided by a dark under-
standing : and therefore ready on every occasion to turn
aside. Though the will commandeth, yet the understanding
guideth it : and therefore as the dark understanding is
commonly at a loss, or quite mistaken, judging evil to be
good, and good to be evil ; so the will must be an unhappy
governor, that followeth the direction of so ignorant a
counsellor. But if you will deny your own wills, and be
ruled by the will of God, you need not fear misleading, see-
ino^ his wisdom is infallible and infinite. Chuse not a blind
guide then, when you may have the conduct of wisdom it-
self; when God is content to be your governor, prefer 'not
such foolish sinners as yourselves before him.
5. Moreover, your self-will hath almost undone^you al-
ready ; it hath been the cause of all your sin and misery :
never any hurt befell you, or any man on earth, but from
self-will. And yet will you follow it still, and take no
warning, as if it had not done enough against you? But on
the contrary, you were never hurt in all your lives by follow-
ing the will of God ; unless it be such a hurt as the searching
or cleansing of a sore, without which it cannot be healed ;
or such a hurt as the taking of physic, without which you
can have no cure. Tell me if you can, whenever the will of
God did wrong you? when did you speed the worse for the
following of his counsel ? Look back upon your lives, and
tell me whether all your smart and loss have come from your
following God's will or your own ; and which you think you
have more cause to repent of.
TREATISE OF SELF-DENIAL. 14t5
6. There is none followeth self-will to the end, but ift
everlastingly undone by it ; it leadeth directly to the dis-
pleasing of God's will, and so to hell : but on the contrary,
there is none that sincerely and finally follow the will of
God, that ever do miscarry ; he is the safest conductor ; he
never led a soul to hell. All that follow him, live with him ;
for whither should he lead them but to himself? And where
God is, there is life and glory. To obey his will, is to
please his will ; and to please him, is our very end. It can-
not go ill with them that please the Lord and Judge of all
the world, the dispenser of all rewards and punishments.
7. Your own wills are so mutable as well as misguided,
that they will bewilder you, and toss you up and down in
perpetual disquietness ; though I know you think that is
the only way to your content, and nothing will content you
unless you have your will. But you are lamentably deluded ;
your wills are like the will of a man in a fever, that would fain
have cold water, which pleaseth him in the drinking, but af-
terwards may be his death. You love that which hurteth
you; yea, that which is no better than poison to your souls.
You would soon undo yourselves, if you had your own wills.
It is none of the least of God's mercies to you to cross your
wills, and to deny you that which you have a mind to. You
will not let your children eat or drink what they will, but
what you will, that know better what is good for them. A
patient can deny his own will for his health, and submit
himself to the will of his physician ; and should not you
much more submit to God? Yea, you should desire him to
deny your own wills, whenever he seeth them contrary to
his will, and to your own good : had you but the skill of
judging aright of God's dealings, lam persuaded that upon
the review of your lives, you would find, that God hath
shewed you more mercy in the crossing of your wiils, than
in accomplishing them. Be not therefore too eager for
the time to come, to have what you love, till you are surer
that you love nothing but that which is good for you, and,;
which you should love. The present contenting of diseased
self-will, is but the breeding after disquietness. But in the
will of God you may have full and durable content. For
his will is always for good, and therefore hath nothing that
should cause your discontent. His will is still the same and
unchangeable ; and therefore will not disquiet you by mu-
VOL. XI. L
146 TREATISE OF SELF-DENIAL.
tations. He knows the end at the beginning, and sets you
upon nothing but what he is sure will comfort you at the
last. It belongeth to his will and not to yours to dispose
of you and all your affairs. And therefore there is all the
reason in the world, that God*s will should be set up, and in
it you should rest yourselves content, and that self-will
should be denied as the disturber of your quietness.
8. Moreover, self-will is satan's will, and stirred up by
him against the Lord. How else do you think the devil
rules the children of disobedience, but by self-conceit and
self-will ? If therefore you would deny the devil, deny self-
will ; for in being ruled by it you are ruled by him ; and
in pleasing it, you please him. God himself tells you this in
plain expressions, Eph. ii. 1 — 3. They that walk in tres-
passes and sins, and so are dead in them, according to the
course of this world, and in the lusts of the flesh, fulfilling
the desires of the flesh and of the mind, these the Holy
Ghost there tells you, do walk according to the prince of
the power of the air, the spirit that now worketh in the
children of disobedience.
9. It is the very perfection and felicity of man, to be
conformed to the will of God, and to rest with full content
therein ; and it is the corruption and misery of man, to have
a selfish misguided will of his own, and strive against
his Maker's will. And so far as you stick in your own wills,
and are set upon them, and must have them fulfilled, and
cannot rest in the will of God, so far you are still unsancti-
fied and unsaved, and in the power of your great disease.
And so far as you are dead to self-will, and look up to the
will of God both for direction and content, and will that
which he willeth, even because he willeth it, and would have
you will it, and can rest your souls in this as full satisfac-
tion, * It is my Father's will, and therefore best;' so far are
you sanctified and restored to God.
10. Lastly, let me tell you, that it is best for you to deny
self-will in time, and give your wills to the will of God ; for
when you have done all that you can, God will have his
will, and you shall not have your own will long. You may
strive against the will of God, but you shall not frustrate it.
You may break his laws, but shall not escape his judgments.
You may rebel against his commanding will, but you can-
not resist his punishing will. When you have done your
TREATISE OF SELF-DENIAL. 147
worst, it is God's will that must stand ; and such a will as
is little to the pleasure of your wills. But self-will is never
of long continuance ; its content is short. Now you will
have your will, let God say what he will to you; you love
to please your appetite in meats and drinks ; you love to
be carnally merry, and spend your time in vain sports and
pleasure ; you love to be respected and humoured by all,
and to be honoured and counted somebody in the world ;
you love to be provided for, for the time to come, and to be
wealthy that you may take out of a full heap, or at least not
want for the contentment of your flesh ; and therefore you
must have your wills, and have that you love, if you can tell
how to get it : but how long will you have your wills ? How
long will you have that you love, though God forbid it?
When death comes, will you have it then? When you lie
in pain, expecting every hour to appear in another world,
will you then have your wills? When you are in hell, will
you then have your wills, or that you love? O sirs, self-
will is short-lived, as to its delights and pleasure ; but the
will of God is everlasting. And, therefore, if you take up
with your own wills, how short will be your content ! But if
you look for content in the will of God, you will have ever-
lasting content. Your own wills may be crossed by every
trifle ; any man that is greater than you can cross them ;
yea, those that are under you, can cross them. The poorest
beggar can rob you, or scorn you, or raise a slander of you,
or twenty ways can cross your self-wills ; a hundred acci-
dents may cross them. Your very beast can cross you ;
and almost any thing in the world can cross you ; much
more can God at any time cross you ; and cross you cer-
tainly he will : so that in your own wills there is no rest nor
happiness. But if you could bring your wills to God's,
and take up your full content in this, ' It is the will of
God,' then what a constant, invincible content might you
have 1 Then all the world could not disturb you and rob
you of your content, because they cannot conquer the will
of God : his will shall be done ; and so you should always
have content.
148 TREATISE OF SELF-DENIAL.
CHAPTER XVI.
Selfish Passions to be Denied.
5. Another part of selfishness to be mortified and denied,
is, selfish passions. The soul is furnished with passions by
God, partly for the exciting of the will and other faculties,
that they do not sluggishly neglect their duties ; and partly
to help them in the execution when they are at work : so
that they are but the wheels or the sails of the reasonable
soul, to speed our motion for God and our salvation, and
not to be employed for carnal self. When passions and
affections are sanctified and used for God, they are called
such and such particular graces, and the fervour of them is
an holy zeal ; but when they are used for carnal self they are
our vices; and the heat of them is but fury, or carnal zeal,
and the height of vice. But how rare is it to meet with men
that are meek and patient in their own cause, and passion-
ate in a holy zeal for God ! I know many are passionate in
disputes and other exercises about religion, and think that
it is purely zeal for God, when self is at the bottom of the
business, and ruleth as well as kindleth the fire, when they
scarce discern it, and little know what spirit they are of; but
pure zeal for God, conjoined with self-denial, is exceeding
rare. How few can say, that their love to God is greater
and hotter than their love to themselves ! The desires of
men are strong after those things that supply their own ne-
cessities, and please their own corrupted wills ; but how
cold are they after the honour of God I How averse are men
from that which hurteth the flesh ; as to go into a pest-
house, or to take deadly poison, or to suffer any pain ; but
few are so averse to the breaking of the law of God. A hard
word, or a little injury done to themselves, will put them
into a passion, so that their anger is working out in re-
proach, if not in more revenge : but God may be abused from
day to day, and how patiently can they bear it ! There are
few carnal minds but can more patiently hear a man swear,
or curse, or scorn at Scripture and a holy life, than hear him
call them rogue, or thief, or liar, or any such disgraceful
name. It seems an intolerable dishonour with selfish per-
sons that are advanced by pride to be great in their own
TREATISE OF SELF-DENIAL. 149
eyes, for a man to give them the lie, or to reproach their
parentage, or make them seem base; but they can hear
twenty oaths and reproaches of the truths or ways of God,
as quietly and patiently as if there were no harm in them.
Their own enemies, whom God commandeth them to love,
they hate at the heart; but the enemies of God and holiness,
whom David hated with a perfect hatred (Psa. cxxxix. 21,
220, do little or nothing at all offend them. It is not thus
with self-denying gracious souls. When David heard Shimei
curse him, he commanded his soldiers to let him alone, for
God had bidden him ; that is, by that afflicting providence
on David he had occasioned it, and by the withdrawing of
his restraint, he had let out his malice, for a trial for David.
Thus David could endure a man to go along by him cursing
him, and reviling him as a traitor, and a man of blood, and
throwing stones at him ; and he rebuked Abishai that would
have taken off his head ; 2 Sam. xvi. 7 — 10. But when the
same David speaks of the wicked, the froward, the slan-
derer, the proud, the liar, and the deceitful, he resolveth that
he will not know them, they shall not dwell in his house,
nor tarry in his sight; he hateth them; they shall depart
from him ; he will cut them off, and early destroy them from
the land, and from the city of the Lord ; Psal. ci. So was
<it with Moses : when God was offended by the idolatry of
the Israelites, he was so zealous that he threw down the ta-
bles of stone, in which God had written the law, and broke
them ; but when Miriam and Aaron spake against himself,
he let God alone with the cause, and only prayed for them ;
for saith the text, *' He was very meek above all the men
that were on the face of the earth ;" Numb. xii. 3. Phineas's
zeal for God did stay the plague, and was imputed to him
for righteousness ; when the selfish zeal of Simeon and Levi
was called but a cursed anger, and brought a curse on them
instead of a blessing from their dying father, that they
should be divided in Jacob, and scattered in Israel; and left
them the name of instruments of cruelty ; Gen xlix. 5 — 7.
Take warning then from the word of God ; and use your
* passions for God that gave them you; but when it is merely
the cause of self, be dead to passion, as if there were no
such thing within you. If the wrong be done to you,
think then with yourselves, * Alas, I am such a silly
wretched worm, that a wrong done to me is a small matter
150 TREATISE OF SELF-DENIAL.
in comparison of the least that is done to God ; it is not
great enough for indignation or passion.' Remember, that
it is God's work to right your wrongs, and your work to
lament and hinder the abuse of God. And therefore if men
curse you, or revile you, or slander you, if God's interest in
your reputation command you to seek the clearing of it,
then do it, but not for yourself, but for God : but otherwise,
be as a dead man that hath no eyes to see an injury, nor ears
to hear it, nor heart to feel it, nor understanding to per-
ceive it, no, nor hands to be revenged for it : this is to
be mortified, and dead to self. When passion begins to stir
within you, ask, ' What is the matter? who is it for? and
who is it that is wronged?' If it be God, ask counsel of
God, what he would have you to do, and let your passion
be well guided and bounded, and then it will be acceptable
holy zeal : but if it be but self that is wronged, remember
that you are not your own ; and therefore take no thought
of the business, but leave God to look to his own, and do
with it as he please : if you are his, your cause is his, and
therefore let him look to it that is concerned in it more than
you, and that hath said, " Vengeance is mine, and I will
repay."
CHAPTER XVII.
Self-imagination to be Denied.
6. Another part of self to be mortified and denied, is
self-imagination. It is the selfishness of men's thoughts,
that is the vanity of their thoughts ; and these are the ima-
ginations that are only evil continually. The thoughts
should be let out on God and his service ; so that our medi-
tation of him should be sweet, and we should delight in the
Lord (Psal. civ. 34.); and in the multitude of our thoughts
within us, his comforts should delight our souls (Psal. xciv.
19.). His word should be our meditation all the day (Psal.
cxix. 97. 99.) ; and in his law we should meditate day and
night (Psal. i. 2.). God should be the spring, the end, the
sum of all our thoughts ; if we find a thought in our minds
that savoureth not of God, yea, that is not sent by him,
and doing his work, we must disown it, apprehend it, and
TREATISE OF SELK-DENIAL. 161
cast it out. But alas, how contrary is the case with the
most ! As self is advanced highest in their imagination, so
doth it there attract and dispose of the thoughts. What
are all the thoughts of unsanctified men employed for, but
for themselves and theirs ? Their fantasies hunt about the
world ; but it is their own game and pleasure that they
range about. The thoughts of one man run upon his covet-
ousness, and another man's upon his filthy lusts, and ano-
ther man's on his sports and pleasures, and another man's
upon his honour and reputation with men ! They feed the
imaginations of their mind upon almost nothing but selfish
things ; sometimes delighting themselves with the very
thoughts of men's esteem of them, or of their worldly
plenty, or of their sinful lusts and pleasures > and sometimes
troubling themselves with the thoughts of their wants, or
low condition, or crosses, or injuries from men; sometimes
contriving how they may attain their desires, and carking
and caring for accomplishing their selfish ends : morning
and evening, at home or abroad, aslhe thoughts of the sanc-
tified are on God, and heaven, and the way thereto, so the
thoughts of the unsanctified are all upon self, and the inte-
rest of self, and the means thereto. O cleanse your minds,
sirs, of this great self-pollution ; keep them more clean and
chaste to God. Deny self this room in your imaginations^
and waste not thoughts and precious time, on such unjust
and unprofitable employment. It is an impertinency, to be
so much solicitous about the charge of God, and to care so
much when he hath bid us " be careful for nothing.'* It is
a debasing of our minds to feed them so long on so low an
object, when they might be taken up with God. Care not
therefore what you shall eat or drink, or wherewith you shall
be clothed ; for after all these things do the selfish unsanc-
tified Gentiles seek ; and our Father knoweth that we have
need of all these things : but seek ye first the kingdom of
God and his righteousness, and all these things shall be
added to you ; Matt. vi. 31—33. Self doth but rob you of
the fruit of your thoughts which you might reap by feeding
them on God.
152 TREATISE OF SELF-DENIAL.
CHAPTER XVIII.
Inordinate Appetite to be Denied,
7. The last part of self to be denied, is your inordinate ap-
petites, excited by the senses, commonly called the sensi-
tive appetite. These are not to be themselves destroyed ;
for the appetite is natural and necessary to our welfare : but
the inordinate desire is to be denied, and the appetite re-
strained, and no further satisfied than is allowed by the
word of God ; and by this means the inordinacy of it may
come to be mortified. Though selfishness hath defiled the
whole man, yet sensual pleasure is the chief part of its in-
terest, and therefore by the senses it commonly works, and
these are the doors and windows by which iniquity entereth
into the soul. And therefore a principal part of self-denial
consisteth in denying the sensitive appetite.
Qmst. ' But how far is this appetite to be denied V
Answ. 1. Whenever it craveth any thing that is forbid-
den : this is past doubt. It must not be pleased to the dis-
obeying of God. 2. When it enticeth us towards that
which is forbidden, and would be feeding on the baits and
occasions of sin ; unless the thing desired be necessary, it
is here to be denied. For sin and hell are dangers that no
wise man will draw too near to. 3. Whenever the pleasing
of the sense conduceth not to God's service, and doth not
fit or furnish us for our duty, it is unlawful.
Quest, * But may not the creatures be received for de-
light as well as for necessity V
Answ, It is an ill-expressed question ; as if delight itself
were never necessary. Necessity is either absolute, as of
those things without which we cannot be saved ; or it is
only to our bettering and the greater securing of our salva-
tion; and so it is taken for that which is any way useful
and profitable to it ; directly and indirectly. We may and
must make use of the creatures, 1. Not only for our own
necessity, but principally for the service and glory of God ;
I Cor. X. 31. And 2. Not only for our absolute necessity,
3ut also when they in any measure further us in or to the
service of God ; so be it they be not on any other account
unlawful. 3. We may use the creatures for delight, when
TREATISE OF SELF-DENIAL. 153
that delight itself is a means to fit us for the work of God,
and is sincerely sought for with that intent. But we may
not use them for any other delight, but that which itself is
necessary or useful to God's service. Reasons are evident.
(1.) Because we should else make that delight our ultimate
end, which is as bad as brutish ; for either it must be an
end, or means. If it be not used as a means to God as
our ultimate end, it must be our ultimate end in itself,
which is no better than to take his place. (2.) That action
is idle, and consequently a sinful misemploying of our fa-
culties, which doth not conduce to the end that we were
made for, and live for. (3.) It is a misemploying of God's
creatures, and a sinful casting them away for any end
which is not itself a means to the great end of our lives.
All is lost that is no way useful to God and our salvation.
It is contrary to the end of their creation and ours. (4.) It
is a sinful robbing God of the use of his talents, if we use
them for any end that is not subservient to himself as the
chief end. For certainly he made all things for himself, and
that which is not employed for him, is taken from him
injuriously. All men must answer for the mercies which
they have received ; whether they have so used them for
God, as that they can give him his own with the improve-
ment. (5,) The sensitive appetite by reason of its inordi-
nacy, is grown a rebel against God and reason ; and an
enemy to him and to ourselves. And no man should unne-
cessarily please or feed so dangerous an enemy. Sin doth
most make its entrance this way ; and most men lie in sin
before our eyes, by pleasing their senses : and shall we run
ourselves on such a great and visible danger, against the
warning of so many experiences? Yea, we know that we
have been often this way overtaken ourselves, and that abun-
dance of sin hath crept in at these passages ; and yet shall
we plead for liberty to undo ourselves? The godly are so
conscious of their weakness or proneness to sin, that they
are jealous of themselves ; and therefore it beseemeth not
such to do any thing needlessly that may tempt them to it,
and is so likely to prove a snare. If Paul must beat and
tame his body to bring it into subjection, lest when he had
preached to others, he should be cast away himself (1 Cor.
ix. 27.), much morehave we need to be watchful that are more
weak. We are commanded expressly to make no provi-
154 TREATISE OF S t:LF-DENIAL.
sion for the flesh, to satisfy the lusts (or desires) thereof
(Rom. xiii. 14.) ; and therefore they that eat, or drink, or do
any thing else for the mere satisfaction of the desires of the
flesh, and for its delight, do break this express command of
God. And how is it said, that they that are Christ's have
crucified the flesh, with the affections and lusts, or desires
thereof, if they may use the creatures merely to delight and
please the flesh ? this is not crucifying its affections and
desires ; Gal. v. 24.
Job's covenant with the eyes that they gaze not on allur-
ing objects (Job xxxi. 1.), was an act of self-denial that
others need as well as Job. Such a covenant with our taste,
and with our ears, and with every sense, that they move not
but by the consent of God and reason, and let not in any
sin into the soul, is a most eminent part of this necessary
duty. David's adultery and murder did first make its en-
trance at the eye. Had Noah more jealously watched his
appetite, he had not by drunkenness been a warning to
posterity. It was Achan's eyes that betrayed his heart to
gold, and silver, and rich attire, though an accursed thing ;
Josh.vii. 20, 21. What sin almost doth not enter at some
of these ports ?
Be sure therefore that no sin be without its guard : ac-
custom yourselves to deny them, and the conquest will be
easy. It is not to deny them any thing that is useful to you
for God's service, and a true means to your holy ends, that
I advise you to ; but only that which would betray you by
delighting in them. It is not to destroy the body, but to
tame it, keep it under, and bring it into subjection : and
this must be done. To move to this, consider yet further
these three or four things more distinctly.
1. It is for want of this part of self-denial that the world
is so full of scandals, and the consciences of men so full of
wounds, and professors walk so unevenly with God, and
seem to be but as other men. Here one drops intp tippling,
if not stark drunkenness; and there another into wantonness^
if not fornication ; and many live in gluttony, and never see
it nor repent of it ; and many are drowned in covetous
desires and practices ; and some give up themselves to sen-
sual pastimes ; and all because they do not make this cove-
nant with their senses, nor have ever yet learned to deny
themselves ; but because it pleaseth them, they think it is
TREATISE OF SELF-DKNIAL. 155
not displeasing to God ; and that it is no sin, but a part of
their Chistian liberty : yea, many of them think that by this
doctrine of self-denial, we would deny them the use of the
mercies of God, and consequently hinder them from thank-
fulness for them : and thus they make a religion of pleasing
the flesh, which is the deadly enemy to God and religion.
They imagine a liberty purchased them to please it, and
fulfil its desires; and they measure out mercies as they
please it, and they would return God a fleshly thanks for
these mercies, and offer him a sacrifice as the heathens did
to Ceres and Bacchus ; whereas the Gospel knoweth no
mercy, but either eternal mercy, or that which is a means to
it; nor will it call that a mercy which hath not a tendency
to God ; nor did Christ purchase us any liberty, but what
is from sin or punishment, and is for his service : he did
not suffer in the flesh to procure us liberty unprofitably to
indulge and please the flesh, and to strengthen our enemy,
and by use to give it the mastery, when this mastery is the
damnation of most of the world. If Christians had learned
more to deny their senses, they would walk more blame-
lessly and inoffensively in the world; if they would keep at
a distance from the bait, and when they cannot do so, yet
shut up these doors, that it may be at a distance from their
minds, how safely would they walk that now are stumbling
at every creature that is given for their relief! The objects
of sense are these lower things, so contrary to the objects
of faith, that the more we love one of them, the less we shall
regard the other ; and therefore these are always work-
ing against each other. And as the objects of faith are then
most sweet and powerful with us, when faith is set most
fully upon them ; so the objects of sense are then most
powerful to draw us from God, when the doors of sense are
set wide open, and the appetite let loose upon them.
2. And you may further observe, that almost all the
grossest sins in the world, do begin with some little liberty
of the senses, which at first we take for a lawful or indiffer-
ent thing. The filthiest whoredoms do usually begin in
lustful looks, and thoughts, and speeches, and so proceed
to lascivious behaviour, and so to filthiness itself. And the
glutton and the drunkard are first ensnared by the eye, and
then by tasting, and so proceed by little and little to excess :
see therefore that you keep as for from the baits of sensuality
156 TREATISE OF SELF-DENIAL.
as you can : and lay a command upon your senses to for-
bear : if you look upon it, you are next to touching it, and
if you touch it, you are next to tasting it, and if you taste it,
you are like to let it down, and if you let it down, you are
like to venture again, and let down more ; and all must up
again, or you are lost. And therefore keep out the first
beginnings, and think with yourselves, * If sin be the poison
of my soul, the digesting of it will be my ruin : and if T
cannot digest it, why should I let it down ? And if I may
not let it down, what reason have I to be tasting it? and if
I should not taste it, why should I touch it or be meddling
with it ? and if I may not meddle with it, why should I look
upon it or hearken to them that would entice me to it V So
that the denying of your senses and your appetite, is the
sure and easy way to prevent those dreadful gripes that else
may follow.
3. Moreover, if you deny not your sensitive appetites, you
will never be acquainted with heavenly delights. The soul
cannot move two contrary ways at once, towards earth and
towards heaven. When you gaze upon this world and feed
your appetites with fleshly delights, you have no heart or
mind to the delights above. It is the soul that retires from
creature, and sensual objects, that is free for God, and ready
to entertain the motions of grace. Not that I would have
you turn hermits and monks, and forsake the company of
men and all worldly business ; no, it is a higher and nobler
course that I propound to you : even in the midst of the
world to live as without the world, and as if there were no-
thing before you for sensuality to feed upon : to live so
fully to God in the world, that you may see God in all the
creatures, and converse with him in those same objects, by
which the sensual are turned from him : and to live in the
greatest fulness of all things, as if there were nothing but
penury to your flesh, and seeing God in all, and using all
for God, and denying self, where you have opportunity to
please it; this is the most noble life on earth. But if you
find that you cannot attain to this, and that you cannot deny
yourselves the delights of earth, unless you withdraw from
the sight of the objects ; do so and spare not, so far as may
consist with your serviceableness to God and human so-
ciety : but still you shall find that whether earthly delights
are present or absent, your minds must retire from that
TREATISE OF SELF-DENIAL. 157
which doth allure and gratify the flesh, if ever you would
enjoy communion with God, and taste of the delights of an
heavenly conversation.
4. And by pleasing your senses, you will increase their
vicious, inordinate desires. The more you gratify them, the
more they will crave : you feed the disease by yielding to
such desires ; but never think to quiet it by contenting
it. The more the flesh hath, the more it would have.
The only way to abate the rage of sensual desire, is to deny
them, and use them constantly to that denial. The safest
food and raiment is that which best strengtheneth and fur-
nisheth us for God*s service, with the least consent and
pleasure to our sensual appetites and desires. And the same
I must say of house, and lands, and labours, and friends,
and all the creatures ; that is the best state of life in which
God is served and pleased best, with the least content and
pleasure to the flesh. Carnal delights and spiritual are so
contrary ; the one so drossy and sordid, and the other so
sublime and pure, that they will not well consist together;
but the delights of the flesh do corrupt or weaken the spiri-
tual delights.
5. Lastly consider, what a base unmanly thing it is for
man to be a slave to his sensitive appetite. As truly as the
horse was made to be ruled by the rider, and all the brutes
to be under man, so was the appetite and all the senses
made to be ruled by reason ; and no sense should be pleased
till reason do consent : a beast has no rule for his eating
and drinking but his appetite ; and therefore man's reason
is to moderate him: but a man hath a better guide than
appetite or sense to follow : you should not eat a bit or
drink a drop merely because the appetite would have it, but
reason must be advised with, and God must give advice to
reason. A swine that will drink whey till he burst his belly,
is blameless, because he knew not the danger, and had not
reason to restrain him : but a man that hath reason, and yet
will eat, and drink, and sleep, and use the creatures merely
to please the appetite of his flesh, is utterly inexcusable.
What must the light of reason be put out, or put under the
cover of sensual concupiscence ? Must a nature that is kin
to angels, be enslaved to that which is kin to beasts ? Un-
worthy is he of the honour or glory of a saint, that casteth
away the honour of his manhood, and makes himself a very
158 TREATISE OF SELF-DENIAL.
beast. What else doth that wretch, that when he seeth a.
dish before him that he loves, doth never ask whether it be
wholesome or unwholesome, but eats it as a horse doth his
provender, merely because his appetite would have it ; yea,
perhaps though he know, or be told that it is unwholesome,
yet as long as it pleases his taste, he cares not ? And what
else doth that wretch, that when he sees the cup, must needs
be tasting? he loves it, and that is reason enough with him.
What a base unmanly thing is it (much more unchristian),
to be a slave to a fleshly appetite ! Would one of these
gentlemen-gluttons, drunkards, or whoremongers, or any of
our voluptuous epicures, that must needs have that they
love, be contented to become a servant to a beast? Would
you take a dog or a swine for your master, and serve
them, and obey them, and do what your brutish master
would have you? Why, what is the matter that many of
our worshipful and honourable beasts do not see that they
do as bad ? What is your own fleshly sensual appetite any
better than that of a beast ? A dog hath as a good a scent
as you ; and a swine hath as good a taste or sight as you,
also as strong a lust as you. What great difference is there
betwixt the serving your own flesh and another's, your own
brutish part, or any other brute that lives about you? Won-
derful ! if the favour of God be nothing with you, and if
damnation be nothing with you, that yet you are insensible
of your honour in the world, and that you that cannot put
up a disgraceful word or blow, can yet put up at your own
hands such a bestial indignity, as the subjecting of a ra-
tional immortal soul, to that brutish flesh, which was made
to be its servant !
CHAPTER XIX.
II. Self-interest. And 1. Pleasure, And 1. Of the Taste to
he Denied.
I HAVE told you what the selfish disposition is that must
be mortified and denied ; and now I must tell you what is
the selfish interest that must be denied : having described
self-denial from the faculties, I must now describe it by its
objects.
TREATISE OF SELF-DENIAL. 159
The selfish interest consisteth in this trinity of objects,
pleasure, profit, and honour, not spiritual, but carnal ; not
heavenly, but worldly pleasure, profit, and honour. Some-
times, all these are comprehended in the word ' pleasure'
alone ; and then it is taken more comprehensively, and not
only for sensual pleasure, called voluptuousness, as it is
here in this distribution ; and sometimes all is comprehend-
ed in the term ' world,' and selfishness in the word * flesh ;*
the world being that harlot with which the flesh commits
adultery. So 1 John ii. 15, 16. " Love not the world, nei-
ther the things that are in the world. If any man love the
world, the love of the Father is not in him. For all that is
in the world, the lust of the flesh, the lust of the eyes, and
the pride of life, is not of the Father, but is of the world :
and the world passeth away, and the lust thereof; but he
that doeth the will of God, abideth for ever." To these
three heads therefore we shall reduce all that we have to
say of this matter.
1. The selfish, fleshly pleasure that must be denied, con-
sisteth in these particulars following, which I shall but briefly
touch, because they are so many. 1. One principal part
of sensuality or self-interest, consisteth in meats and drinks
to please the appetite. So far as these are taken to fit us
for God's service, and used to his glory, so far they are
sanctified, as before was said ; but when they are merely
to please the appetite, they are offered to an enemy, and are
a fuel to lust. Do you see any thing that your appetite de-
sireth, whether meats or drinks, whether for quality or
quantity ? Take it not, touch it not, merely upon that ac-
count ; but enquire whether it tend to the strengthening
and fitting your bodies or minds for the service of God ;
and if so, take it ; if not, let it alone. If your appetite had
rather have wine than beer, or strong beer than small, take
it not merely on that account : if your appetite would fain
have one cup more, when nature hath as much as is profit-
able, deny that appetite. If your appetite would fain be
tasting of any thing that is not for your health, deny that
appetite. If it would fain have one bit more, when you
have had as much before as is wholesome or useful to you,
deny that appetite : or else you are guilty of flesh-pleasing,
and plain gluttony.
Quest. ' But is it not lawful at a feast to taste of another
160 TREATISE OP SELF-DENIAL.
dish, or eat another bit, when I think that nature needs no
more ? What perplexities then will you cast men into, to
know how many morsels they may eat?'
Answ. It is gluttony, and no better, to take the creatures
of God in vain, and sacrifice them to a devouring throat,
which should be used only for his service. That which is a
man's ultimate end, is his God. What would you have
plainer than express words of Scripture, that tell you, that
whether you eat or drink, it must be all to the glory of God
(1 Cor. X. 31.) ; and that the fleshly do make their bellies
their gods (Phil. iii. 19.) ; and therefore when you have
taken as much as suiteth with your end, the service and
glory of God, you must not take more for another end, the
pleasing of your fleshly desires. But for the scruples that
you mention, about the just proportion, we need not be dis-
quieted with them ; for God hath given sufficient means to
direct us, to know what is for our good, and what is super-
fluous ; and it is our duty in an even and constant way to use
our reason, and keep as near the due proportion as we can ;
and when we know that this is our desire and endeavour, it
were a sin against God to trouble ourselves with continual
or causeless scruples or fears, lest we do exceed or miss the
rule. For what can we do more, than go according to the
best skill we have, and if for want of skill we should a little
mistake, it is pardoned with the rest of our daily infirmities;
and to trouble a»d distract ourselves with causeless fears,
would more unfit us for God's service, than some degree of
mistake in the proportion would do, and so would be as great
a sin as that which we feared. And therefore our way is
quietly and comfortably, without distracting fears or scru-
ples, to do our best, and use our prudence with self-denial,
and remember that we have to do with a Father that knows
the flesh is weak when the spirit is willing. But yet wilfully
to cast away one cup or one morsel, on the pleasing of our
appetites, when it no way fits us for the service of God, and
will do us no other good, this is not self-denial but sensuality.
Quest. ' But nature knows best what is good for itself,
and therefore that which it desireth is to be judged best:
a beast liveth as healthfully as a man, that obeyeth his ap-
petite only. Is it not lawful to take either meat or drink on
this account, that the appetite is pleased with it ?' ^
Answ. 1. Some beasts would presently kill themselves
k
TREATISE OF SELF-DENIAL. 1(51
in pleasing their appetites, if man that is rational did not
rule, restrain and moderate them. A swine will burst him-
self with whey in half an hour. A beast in new after-grass
will surfeit, if he be suffered. No beast knows poison from
food, but would soon perish by it, in obeying his appetite.
2. And yet as a beast has no reason, so he is better provided
to live without reason, than man is. His appetite is not so
corrupted by" sin as ours is! Original sin hath depraved
and enraged our appetites. And if man hath not more use
for his reason than a beast, even in ordering his natural ac-
tions, God would not have given him reason to rule his ap-
petite, and commanded him to use it herein. And who
knows not that if man did follow his appetite alone as beasts
do, he were like to murder himself the next day or week, or
at least in a very little space? The appetite would pre-
sently carry us to that for quality, or quantity, or both, that
would cast us into mortal diseases, and soon make an end
of us ; and in those diseases, the pleasing it usually would
be certain death. And indeed this is a beastly doctrine,
that man that hath reason to rule his sensual inclinations,
should lay it by, and please his appetite without it like a
brute ! What more do all gluttons, drunkards, and whore-
mongers, but follow their fleshly desires ? And if the de-
sires of the flesh might be followed, who would not be such
as they, in some measure? That which is no sin in a beast,
is a heinous sin in a man, because man hath reason to rule
his appetite, and a beast hath none, and therefore is not ca-
pable of sin. And for the body, it is certain that most of
the diseases in the world are bred and fed by the pleasing
of the appetite ; and J think that there are few that are laid
in their graves, but this was the cause of it, though the
ignorant know it not, and the sensual are loath to believe it.
And for the question, * Whether we may not take any
meat or drink purposely to please the appetite?' I answer,
yes, as a means to fit us for duty ; but not as your chief
end. I. Sometimes, especially in weak bodies, the very
pleasing of the appetite doth recreate nature, and further
strength. 2. And sometimes the appetite shews what sort
of food nature will best close with and concoct, so that as
to the quality, if reason have nothing against it, it hath
something for it ; because it is a sign that it is like to be
best digested, which is more desired. And so if you thus
VOL. XI. M
162 TREATISE OF SELF-DENIAL.
far follow the appetite, as a sign directing your reason what
is best, and take nothing ultimately to please it, but by
pleasing it to preserve the health or vigour of your bodies
for God's service ; thus you may do, and yet be self-deny-
ing : for this is not a sensual serving of our flesh. But if
you will, 1. Take that which reason tells you is unhealthful in
quality. 2. Or that which reason tells you is either hurtful,
but needless and unprofitable in the quantity. 3. Or have
mastered your reason so far by your appetite, that you will
not believe that is hurtful or needless which you love, but
judge what is good for you, merely by your appetite, as a
beast. 4. Or if you make the pleasing of your appetite your
chief end, in any meat or drink that you take ; all this is
bestiality, sensuality, carnality, gulosity, and contrary to
true moderation and self-denial.
Live therefore like men, and not like beasts ; like Chris-
tians, and not like atheists and epicures : he hath as base
a god as most of the vilest heathen idolaters, that makes
his belly his god. He that cannot deny himself a delicious
cup or morsel, would ill deny himself a kingdom if it were
made the bait of sin. He that will not displease his appe-
tite in so small a matter, would hardly leave his estate, or
liberty, or life, if he were put to it, either to sin, or leave
them. As he is a faithful servant to God indeed, that will
not displease him in the smallest matter, so he is most fully
obedient to the flesh, that cannot deny it the least thing
that it desireth. Though I know that the smallness of the
matter doth often so relax the cautelousness of the godly,
that they venture on a small thing, who would not on a
greater : yet even with them it is some aggravation of the
sin, that they cannot bear so small a matter as the displeas-
ing of their appetites in such a trifle : and that they cannot
deny themselves, where they may do it at so cheap a rate ;
and that they have the hearts to displease God, and wrong
their souls, for a cup or a morsel which their appetite hath
a mind to. He sets little by heaven or the favour of God,
that will venture it for so small a thing. It hath ofttimes
abated my compassion to dying men, when I have known
that their death was caused by a wilful obeying their appe-
tite against the persuasion of their physician ; and be the
person never so dear to me, I feel that there is a somewhat
in nature that inclineth us to consent to the sufferings of the
TREATISE OP SELF-DENIAL. \6Z
wilful, or abateth our pity of them in their misery. It was
an aggravation of Adam's sin, that a forbidden morsel could
entice him to venture on the wrath of God, and the ruin of
himself and his posterity. And it will be a double aggra-
vation of your sin, if you will take the same course, and
take no warning by him, or by the sinning world that hath
followed him to this day, " When the woman saw that the
tree was good for food, and that it was pleasant to the eye;
and a tree to be desired to make one wise, she took of the
fruit thereof and did eat;" Gen. iii. 6. Thus entered sin,
and death by sin.
2. Another part of self-interest to be denied, is the pleas-
ing of lustful venereous inclinations. Not only in avoiding
the gross act of adultery and fornication itself, but also in
avoiding the pleasing of any of the senses by lascivious ac-
tions that lead to this : especially some men that are natu-
rally prone to lust, have need to set a work both faith and
reason, and sometimes call for help from others to quench
the dangerous hellish flames ; for it is a sin that God hath
spoken terribly against, and that so often that intimateth
man's proneness to it, and expresseth God's detestation of
it. And seldom doth Paul rebuke it, but he reckoneth up
the several kinds, that he may make it odious, and none may
escape. " Now the works of the flesh are manifest, which
are these, adultery, fornication, uncleanness, lascivious-
ness, &c. of the which I tell you before, as I have also told
you in time past, that they which do such things shall not
inherit the kingdom of God ;" Gal. v. 19. The sins which
he would not have the Ephesians name, are, " Fornication
and all uncleanness, neither filthiness nor foolish talking,
nor jesting, which are not convenient: because no whore-
monger, nor unclean person, nor covetous man, who is an
idolater, hath any inheritance in the kingdom of Christ and
of God ;" Eph. v. 3 — 5. So " Mortify therefore your mem*
bers which are upon the earth; fornication, uncleanness,
inordinate affection, evil concupiscence, and covetousness
which is idolatry ; for which things' sake the wrath of God
Cometh on the children of disobedience;" Col. iii. 5, 6.
" Be not deceived ; neither fornicators, nor idolaters, nor
adulterers, nor effeminate, nor abusers of themselves with
mankind, &c. shall inherit the kingdom of God ;" 1 Cor. vi.
9, 10. "The law is made for whoremongers, for them that
164 TREATISE OF SELF-DENIAL.
defile themselves with mankind/' 8cc. 1 Tim. i. 10. "Whore-
mongers and adulterers God will judge;" Heb. xiii. 4.
Read also, 1 Cor. v. 11. Matt. xv. 19. Heb. xii. 16.
1 Thess. iv. 3. Rom. i. 28, 29, &c. 1 Cor. vi. 13, 18. and
X. 8. ** These filthy dreamers defile the flesh," &c. Jude
7, 8. " But chiefly them that walk after the flesh in the
lust of uncleanness — Having eyes full of adultery, and that
cannot cease from sin ;" 2 Pet. ii. 10. 14. Abhor therefore
this filthy damnable sin, which God abhorreth. And to
that end please not the flesh by any beginning of it, or any
thing that savoureth of it, or makes way to it. Chambering
and wantonness are mentioned by the apostle among the
fulfilling of the fleshly lusts ; Rom. xiii. 13, 14. The al-
lurements of the lusts of the flesh and wantonness was the
course of the wretched apostates, 2 Cor. xii. 21. Mark vii.
22. And Christ himself hath told you, that ** he that look-
eth on a woman to lust after her, hath committed adultery
already in his heart;" Matt. v. 28. Suffer not therefore
your eye to entice your hearts, by gazing on beauty or any
alluring objects ; touch them not, come not near them with-
out necessity. The fire of lust doth need no blowing up ;
but in some it needeth all that ever they can do to quench
it. Fly therefore from the temptations and occasions, if you
would escape; cast not yourselves upon opportunities of
sinning; let temptations have as little advantage as you
can. A weak Christian may walk more evenly that flieth
from temptations, and keeps at a distance from that which
would ensnare him, than a strong Christian that suffers the
bait to be near him. David's woeful experience could tell
you, what it is to give way to a wandering, lustful eye, when
Joseph's resolution may tell you what an advantage it is, to
fly away and not to stand a parley with temptations. As
ever you would escape this sin, this horrible soul-destroy-
ing sin, keep off from all opportunities of committing it, and
live not with temptations near you : especially take heed
that you suffer not an unclean spirit to possess your minds ;
but cast out the first impure thoughts with abhorrency. O
the daily filthiness that lodgeth in the thoughts and imagi-
nations of some men ! They can scarce look on a woman
of any comeliness, but they have presently some filthy
thought. If they attempted actual uncleanness, a chaste
person may easily reject them with detestation ; but in this
TRliATlSL OF SELF-DENIAL. 165
secret way of heart-filthiness, they will commit fornication
with whom they please, and as many as they please, and as
often as they please ; but the ruin and sin are only their
own. As you love the favour of God, the credit of the
Gospel, and the peace and salvation of your own souls, deny
yourselves not only the lust of uncleanness, but of unchaste
behaviour, and wanton dalliance, and the filthiness of your
thoughts. For how unfit is that mind to converse with
God, and to be employed in holy ordinances, that cometh
but newly from thinking of filthiness, and feeding on lust!
CHAPTER XX.
Wanton Discourse, Songs, S^c. to be Denied.
3. Another part of self-interest or sensuality to be denied,
is, the use of wanton, filthy discourse, and of wanton books,
and songs, and ballads, commonly called love-songs. As
these are the fruits of vain minds that do invent them, so
do they breed and feed the like vanity in others. Indeed
they are the devil's psalms and liturgy, in which he is served
with mirth and jollity, by persons of corrupt and sensual
minds. They that will not be at the pains to learn a cate-
chism, will learn a wanton song or ballad, which one would
think should be as hardly learned. When we desire them
to learn any thing that is necessary to their salvation, they
tell us that they are no scholars, and they have weak memo-
ries, and they cannot learn. But they can learn an idle tale,
or a filthy song, though they are no scholars, and though their
memories be weak. Their weak memories are strong enough
to keep any thing that is naught ; like a riddle that will
not hold the corn, but it will hold the straws and rubbish ;
or like a sieve that will not hold the milk, but it will hold
the hairs and filth. And so much greater is this sin than
many others, because it is studied for, and laboured for, and
therefore is committed purposely, resolvedly, and with de-
light, and not as some other sins which men are tempted
to by sudden passions or surprisal ! What abundance of
children are sent to school to the devil, and must bestow
many days and hours in learning their lessons ; and when
Idi5 TREATISE OF SELF-DENIAL.
they have learned them, he must hear them say them over,
usually more than once a day ! As they are at work in their
shops or fields, they are at it, either by wanton songs, or
ribald, filthy talk : yea, they be not ashamed to sing them
as they go about the streets : mark this, you that are the
servants of Christ! Will you evermore be ashamed of
your Master, or of his holy service? will you be ashamed to
confess him in the open streets, or to be heard at prayer, or
reading, or singing the praise of God in your houses ; when
the devil's servants are trained up in their very childhood
to sing his psalms in the open streets, and publicly to serve
him without fear or shame ? May not a man conjecture by
their education, what trade they are intended for ? They
that serve an apprenticeship to a trade, are sure intended
to live upon it. One would think by the talk and the songs
of many of our children in the streets, that the parents had
bound them apprentices to a brothel-house, and intended
that their trade should be fornication, whoredom, and all
uncleanness ! why else do they learn the art of talking of
it, but in order to the art of practising it? Sure I am, they
are the apprentices of satan : and a doleful case it is to
think on ; that as the Turks do take the children of Chris-
tians, and breed them up to be their army of janizaries, to
fight against Christians, as their stoutest soldiers, when
they come to age ; so the devil and their own parents do
take the children that in baptism were dedicated once to
Christ, and listed under his command, and they teach men
to fight against Christ, by cursing, and railing, and swear-
ing, and mocking at godliness, and by bawdy songs and
ribaldry. Christ telleth us that " out of the abundance of
the heart the mouth speaketh ;" and therefore they cannot
in reason blame us, if we judge of their hearts by their
tongues : for though the tongue be too often better than
the heart, it is seldom worse. And surely if many of our
wretched neighbours may be judged of by this rule of
Christ, we must needs conclude that they have lustful, fil-
thy adulterous hearts ; what else can we think of them when
their discourse and songs are filthy, but that their hearts are
filthy ? Christ hath warranted us to conclude, that rotten
speeches come from the abundance pf a rotten heart. Young
people, I beseech you regard your credit, if you regard not
your salvation. Will you openly proclaim in the ears of
TREATISE OF SELF-DENIAL. 167
the world that you are trained soldiers of the devil, learning
to be whores or whoremongers, or that you have lust and
whoredom in your hearts? Is it your meaning to tell this
to all the town? what doth it in your mouths, if it be not
in your hearts? will you not judge by a man's language
what countryman he is ? If he speak Welch, you will think
he is a Welchman : if Irish, you will think he is an Irish-
man ; if English, you will conjecture he is an Englishman :
and if you speak the language of harlots and brothel-houses,
what can we think but that you are such yourselves, or at
least that you are learning to be such ? For shame do not
so disgrace your parents that breed you up, and the houses
that you live in ! What may folk think and say, when they
hear you talk filthily, and singing filthy songs? will they
not think that you have adulterers or filthy persons to your
parents, that teach or suffer you to learn such things? and
that they are bringing you up for their own profession ?
Will they not think that you live in whore-houses, and not
in Christian families ? Do not for shame proclaim this sus-
picion of your parents, or the families you dwell in, in the
hearing of the world, unless you think it an honour to be
harlots. It would make the ears of a modest person glow
on his head, to hear the ribbaldry that is ordinary in some
profane families ; especially in many inns and alehouses,
where the quality of the company and the nature of the em-
ployment is such from whence no better can be expected.
Let all that would be accounted Christians, deny and ab-
hor this part of sensuality in themselves and theirs. Again
consider the command of God ; " But fornication, and all
uncleanness, or covetousness, let it not once be named
amongst you, as becometh saints : neither filthiness, nor
foolish talking, nor jesting, which are not convenient; but
rather giving of thanks :*' Eph. v. 3, 4. ** Let no corrupt
communication proceed out of your mouth, but that which
is good to the use of edifying, that it may minister grace
unto the hearers ; and grieve not the holy Spirit of God :"
Eph. iv. 29, 30. Mark here, how such filthy speech is called
* corrupt' communication, or rotten like carrion in a ditch,
which should cause all that pass by to stop their noses.
And yet this is our people's sport : what say these wretches,
' May we not jest and be merry, when we mean no harm,
without all this ado ?' Have you no honester mirth than
168 TREATISE OF SELF-DENIAL.
this ? nor more cleanly jests than these? will you feed upon
that which is carrion, or corrupt, and make it your junkets
to delight your palate ? will you make merry with that which
God condemneth, and threateneth to shut you out of his
kingdom for, and makes the mark of the unsanctified, and
chargeth you not once to name it, that is, not without dis-
taste and rebuke ? Have you nothing but filthiness, and the
service of the devil, and the wrath of God to play with, and
to make merry with ? *' It is a sport to a fool to do mis-
chief;" Prov. X. 23. I may well say of this, as Solomon of
another sin, *' As a madman that casteth firebrands, arrows
and death, so is the man that deceiveth his neighbour, and
saith, Am not I in sport?'* Prov. xxvi. 18, 19. It is mad
sporting with sin, especially to choose it purposely for a re-
creation ; and especially such an odious sin as this, that
infecteth others, and banisheth all gracious edifying con-
ference, and increaseth the corruption of the mind, and
prepareth people to actual whoredom, self-pollution, and
abominable uncleanness : for thoughts and words are but
preparative to deeds.
CHAPTER XXI.
Idle and Worldly Talk to be Denied.
4. Another part of sensuality to be denied, is, idle and
worldly talk, which most men make their daily recreation.
It is not to be made light of that Christ himself hath told
you, that for every idle word men shall give account in
the day of judgment (Matt. xii. 36, 37.); such an account
as that they shall be charged on you as sins ; and if they
be not repented of, and pardoned through the blood of
Christ, they will be your condemnation, as well as greater
sins. By idle words is meant, not only all wicked, and all
lying words, which are vain in a high degree and worse; but
also useless unprofitable speeches, that tend not to any
good, and which you have no call to speak (Tit. iii. 9.);
and that which the apostle calls * foolish talking,' Eph. v. 4.
When that Christian wisdom is left out that should guide
and season our speech, and direct it to some good end :
especially when by vain jesting men will make fools of
TR£ATISl<: OF SELF-DENIAL. 169
themselves to please others : or when they lay by Christian
gravity, and by jesting affect to become ridiculous (Eph.
V, 4.), much more when men jest with holy things, and
speak unreverently, contemptuously or scornfully of the
matters of God, which is impiety in a high degree : the same
may be said of proud boasting words, and of multitude of
words, even when the matter is good, but the multitude of
words unseasonable and unprofitable ; as also of rash un-
considered words, that tend to stir up strife and passion : as
also censuring, backbiting, reproach, flattery, dissembling,
and many the like : but the thing that I principally speak
of now, is the pleasing of a man's self by a course of idle,
unprofitable talk. And alas, how common is this sin ! Not
only the foolish multitude are guilty of it, but persons of
judgment, and gravity, and reputation. How many may you
come in company with, before you shall have any edifying
communication, that tends to minister grace to the hearers !
Vanity is become the common breath of the greatest part.
What the better can any man be for their discourse, unless
by taking warning by them, to avoid the vanity which we
hear them guilty of? Even ancient persons, with whom the
words of wisdom should be found (Job xii. 12.), and who
should be examples unto youth, are yet given up to idle talk ;
and an old story is more savoury with them than heavenly
discourse : even parents and masters that should be exam-
ples to their families, will in their hearing multiply idle
words, as if they would teach to be vain as they are; when
alas, the souls of those about them have need of other man-
ner of discourse ; and it is another task that God hath set
them ; Deut. vi. 6 — 8. and xi. 18, 19. Whence is it that
children learn a course of idle, foolish talking, more than of
their own parents ? For one word of God, and the doctrine
of the Gospel, an4 the matters of salvation, that their fami-
lies hear from most of them, they hear a hundred, yea a
thousand of the world, and of unprofitable things. Had
God but the tithe of their woids, we should account them
very pious. And they that cannot spare him the tithe of
their words, I doubt do not allow him the tithe of their af-
fections, and would not allow him the tithe of their increase,
if they could tell how to keep it. Not but that with some
persons, that are called to much worldly business, more
than ten parts of their daily speeches may lawfully be about
170 TREATISE OF SELF-DENIAL.
the creatures : but then even those with godly men are ul-
timately for God, and so are sanctified, and not unprofitable:
and also they are glad to redeem what time they can for
speeches of a higher and more excellent subject.
And the commonness of this sin of idle talk, yea, with
many that we hope are godly, doth make me think that it is
thought to be a smaller matter than it is ; and I doubt this
conceit is it that makes it to be so common. And therefore
I shall here give you some of the aggravations of this sin,
that you may hereafter judge of it as it is, and not be en-
couraged in it by false apprehensions.
1. A custom of vain words, is a sign of a vain and empty
mind : were the heart but full of better things, the tongue
would be employed in better speeches. Either the head or
heart, or both is empty and vain, in that measure as the
tongue is vain. " A dream cometh through the multitude of
business, and a fool's voice is known by the multitude of
words ;" Eccles. v. 3. *' The words of a wise man's mouth
are gracious ; but the lips of a fool will swallow up him-
self;" Eccles. X. 12. " A fool is full of words ;" Eccles.
X. 14. And therefore Solomon opposeth the tongue of the
Just, and the heart of the wicked, " The tongue of the just
is as choice silver : the heart of the wicked is little worth ;"
Prov. X. 20. See Prov. xvii. 27, 28. " The mouth of the
righteous speaketh wisdom, and his tongue talketh judg-
ment :" and whence is this? "The law of his God is in his
heart : none of his steps shall slide ;" Psal. xxxvii. 30, 31.
It is a sign that a man hath little feeling of the greatness of
his own sin, of the greatness of God's love in Christ, of the
greatness of the joy that is set before him, of the greatness
of duty that lieth on him, when he can spend so much of
his time in talking of mere vanity. You cannot get a dy-
ing man, or a man that is taken up with any important bu-
siness, to jest and prate with you of idle matters. It is only
alienated idle minds that can give way to a course of idle
words : nay, it is a sign that conscience is not so tender as
it ought to be, when men can knowingly go on in a course
of sin : doth not conscience ask you what you are doing,
and whether this discourse do tend to edification, and the
cherishing of grace? What consciences have you that
look no better after your tongues, but will let them wander
so long after vanity, before they call them to account? Do
TUEATISK 01' SELF-DENIAL. 171
you remember God's presence, and withal his holiness and
jealousy? Can you talk so idly and God standby, and
hear every word, and put down all? How can you be so
contemptuously fearless of his presence?
2, The tongue of man is a noble member, called our glo-
ry, Psal. XXX. 12. and Ivi. 8., given us for the praise of our
great Creator, and for other high and noble ends. And
should it be abased and abused to idleness and vanity ? You
will not take the clothes that adorn your bodies to clothe a
maukin, or sweep the oven, or wipe your dishes with ; and
why should you use your tongues to filth, or base unprofit-
able things, that are given you for the noblest uses in the
world, even the honour of God, the edifying of your bre-
thren, the reproof of sin, and your own salvation?
3. Consider, what abundance of great and needful em-
ployment you have for your tongues, and then tell me, whe-
ther you should spare them to idleness and vanity ? O what
work hath that little member to perform! what matters
have you to mind and talk of! what transcendent subjects !
what matter of highest excellency, and greatest necessity !
You have a life of sin to look back upon and lament : you
have many a sin to confess to others : you need much help
against temptations, and for the strengthening and exer-
cise of your graces : what need to make sure of your title
to salvation ! and to prepare for death, and to get ready the
graces that you must use in your last necessities ! and yet
have you words to spare for vanity? What abundance of
poor souls about you are ignorant, hard-hearted, sensual,
covetous, empty of grace, in a state of death, and need all
that ever you can do for their recovery, and all too little ;
and yet can you find in your heart to talk with them of vain,
unprofitable things? Alas sirs, most of the persons about
you are within a step of death, and going to the bar of God,
and want nothing but one stroke of death to make them
past help, and send them to damnation : and can you find
in your hearts to talk idly to such men ? O cruel unmerci-
ful people, that regard no more your neighbours' miseries !
If you came to them at the point of death, or if their houses
were on fire, would you sit down and tell them an old tale,
or talk of the weather, or this trifle, or that? what an ab-
surdity would this be, and insensibility of your brethren's
case? And will you do so in a case ten thousandfold
172 TRBATISE OF SRLF-DEJS lAL.
greater? Can you find in your heart to stand jesting and
prating with a poor unregenerate man that is within a step of
hell ? Have you not more need to call to him to look about
him in time, and to remember eternity, and to turn and
live? If you see but the nakedness of the poor, or the
sores of a cripple, it should move you to compassion : and
will not men's ignorance and ungodliness move you ? Their
miseries cry aloud to you for pity, though themselves are
silent, * O help to save us from sin and hell, as you have the
hearts of men,' and yet will you stop your ears, and fall a
prating and jesting with them? you rob them of the means
that God hath commanded you to use for their recovery.
God hath commanded, that " the word of Christ dwell in
you richly in all wisdom, teaching and admonishing one an-
other" (Col. iii. 16.); yea, that you " daily exhort one ano-
ther while it is called to day, lest any be hardened through
the deceitfulness of sin ;" Heb. iii. 13.
Nay, you have the great mysteries of the Gospel to dis-
course of with the godly ; the glorious things of everlast-
ing life to make mention of to one another ; yea, you have
the high praises of God to advance in the world, and all his
blessed attributes to magnify, and all his glorious works to
praise, and all the experience of your own souls to lay open,
and his many and great mercies towards you to admire and
thankfully confess. And yet have you leisure for idle talk ?
For number of objects, you have God and all his works in
heaven and earth (that are revealed) to talk of ; you have
all his providences, all his judgments, all his mercies, and
all his word : and is this not field large enough for your tongue
to walk in, but you must seek out more work in vanity it-
self ? For greatness, you have the greatest things in all the
world to mind and talk of : for necessity, you have the
matters of your own and other men's salvation to discourse
of: for excellency, you have God and his image, and works,
and ways, and heaven itself to talk of: for delightfulness,
you have the sweetest objects in the world, even goodness
itself, salvation, and the way to it, to be the matter of your
discourse. And lest one thing should weary you, you have
a world of variety to employ your speeches on ; even God,
and all his works, and word, and ways before-mentioned.
And is it not a shame to talk of vanity, yea, to go seek for
recreation in vanity, while all these stand by, and offer
TREATISE OF SELF-DENIAL. 173
themselves to be the subjects of yourwise, and fruitful, and
delightfullest discourse. Consider whether this be wise or
equal dealing.
4. Moreover a course of idle talk, is a thief that robs us
of our precious time. And he that knows what God is, or
what duty is, or what his soul is, or what everlasting joy
or torment is, will know that time is a commodity of greater
worth than so contemptuously to be cast away for nothing.
O remember when thou art next in idle talk, did God make
thee for this ? doth he continue thee among the living, and
keep thee out of hell, and yet prolongeth thy days, that
thou shouldst waste thy time in idleness and vanity ? Hast
thou so many sins to mortify, and so many other works to
do, which heaven or hell lieth on, and so short and uncertain
a time to do them in, and yet hast thou leisure for idle talk ?
5. Moreover, this sin is so much the greater, because it
is not a rare or seldom sin, but frequently committed and
continued in. It is not like the sin of David or Noah, that
though greater, yet was but once committed : but this is
made great by the number and continuance. How many
thousand idle words have you been guilty of in your time !
6. And it is a sin that tendeth to greater sins. For idle
words are the ordinary passage to backbiting, railing, lying,
and contentious words, " In the multitude of words there
wanteth not sin, but he that refraineth his lips is wise ;"
Prov. X. 10. Thus " a fool's lips enter into contention ;
his mouth is his destruction, and his lips are the snare of
his soul ;" Prov. xviii. 6, 7. " In the multitude of dreams,
and many words, are divers vanities : but fear thou God ;"
Eccles. V. 7. " The lips of a fool will swallow up himself;
the beginning of the words of his mouth is foolishness, and
the end of his talk is madness ;" Eccles. x. 12, 13. Idleness
is the beginning, but worse than idleness is the end.
7. It is a sin that habituateth the speakers and hearers
both to vanity : use makes us disposed to that which we
use. It will grow strange to you to speak of better things
when you are used to vanity. And the use of hearing you,
is an exceeding wrong to the souls of the hearers. And a
small matter confirmeth such bad hearts as the most have,
in the vanity that they are in. You cast water on their graces
and your own, if there were any. If any of them had better
thoughts, your idle talk doth drown and divert them.
174 TREATISE OF SELF-DENIAL.
8. And it is a sin that hindereth abundance of edifica-
tion that holy conference might bring. It is a precious
striving course for Christians to be communicating expe-
riences, and declaring the exercises and lovingkindness of
God, and exciting one another : and this you lay by, and
turn to vanity. Nay, perhaps some other that is in the com-
pany maybe purposed to set upon such profitable discourse,
and your idle talk doth hinder them, and suppress the ex-
ercise of God's graces for your good. At least there may
be much precious matter in them, that wants but vent, and
if you would but begin, it may be poured forth as precious
ointment. Many wise and able men are too backward in
beginning edifying discourse, that yet are exceeding, fruit-
ful when you have once set them a-work. And idle talk is
the hinderer of this.
9. And it is a very fruitless sin. You offend God for
nothing. What get you by an hour's idle talk ? or what
have you to tempt you to it ?
10. And it is a wilful sin, and usually accompanied with
much impenitency, which makes it much the greater. Men
use not to lament it, and call themselves to account for it,
and say, * What have I done?' but go on in it as if it were
no sin.
And now you see the greatness of the sin, I beseech you
make more conscience of it than you have done. And that
you may avoid it, observe these brief directions.
Direct. 1. Labour for understanding in the matters of
God : for that is it that must furnish the tongue, and pre-
vent vanity ; Prov. xi. 12. x. 19. A foolish head will have
a foolish tongue.
Direct, 2. Get a deep impression and lively sense of the
matters of God upon the heart. For a man never talks
heartily, that talks not from the heart. He that is full of
the love of God, possessed of the Spirit of Christ, taken up
with the riches of grace and of glory, will scarce want mat-
ter to talk of, nor a holy disposition to set him a-work :
for the word of God will be as a fire in his heart ; he will be
weary with forbearing, till the flames burst out, Psal. cxix.
11 . xl. 8. Ivii. 7. cxix. 111. xxxix. 3. Jer. xx. 9. The hearty
experienced Christian is usually the fruitful Christian in
word and deed.
Direct, 3. Preserve a tender conscience, that may check
TREATISE OF SELF-DENIAL. 175
you when you begin to turn to vanity. The fear of God is
the soul's preserver; Psal. xix. 9. Prov. xvi. 6. xxiii. 7.
Direct, 4. Walk as before the Lord : live, and think, and
speak as in his presence. If the presence of an angel would
call you off from idle words, what then should the presence
of God himself do ! Dare you run on in idle, foolish prat-
ing, when you remember that he heareth you ?
Direct, 6. Keep out of the company of idle talkers, lest
they entangle you in the sin : unless when you have a call
to be among them ; Prov. xiii. 20. We are apt to let our
discourse run with the stream.
Direct. 6. When you are with the ungodly, maintain in
you a believing compassion to their souls ; and then the
sense of their condition will heal your discourse.
Direct. 7. Provide matter of holy discourse of purpose
beforehand. As you will not travel without money in your
purses to defray your charges ; so you should not go into
company without a provision of such matter as may be pro-^
fitable for the company that you may be cast upon. Study
and contrive how to suit your speeches to the edification of
others, or else to draw good from others, even as ministers
study for their sermons.
Direct. 8. Speak not until you have considered what is
like to be the effect of it, and weighed the quality of the
person, and other circumstances to that end. Do not speak
first, and consider after, but first think, and then speak.
Direct. 9. Be still sensible of the worth of time and op-
portunity, and then you will be as loath to cast it away on
idle talk, as a good husband will be to cast away his money
for nothing.
Direct. 10. Keep up a sense of your own necessity, which
may provoke you to be better husbands of your tongues and
time : and engage those you converse with, to mind you of
your idle talk, and take you off it as soon as you begin.
Direct. 11. See that your heart and tongue, and all be
absolutely devoted to God ; and then you will question any
by-expense of words : and "Whatsoever you do in word or
deed, you will do all in the name of Christ, and to the glory
and praise of God ;" Col. iii. 17. 1 Cor. x. 31.
Direct. 12. Be resolute for God, and be not ashamed to
own him and his cause. A sinful bashfulness hinders much
good. Observe these directions for this part of self-denial.
17G TREATISE OF SELF-DENIAL.
CHAPTER XXII.
False Stories, Romances, and other tempting Books.
5. Another point of sensuality to be denied, is, the read-
ing or hearing of false and tempting books, and those that
only tend to please an idle fancy, and not to edify. Such
as are romances, and other feigned histories of that nature,
with books of tales, and jests, and foolish compliments, with
which the world so much aboundeth, that there are few but
may have admittance to this library of the devil. Abun-
dance of old feigned stories, and new romances are in the
hands, especially of children, and idle gentlemen, and filthy,
lustful gallants, or empty persons that savour not greater
matters, but have spirits suitable to such gauds as these.
But if they were only toys, I should say the less ; but hav-
ing seen by long observation the mischief of them, I desire
you to note it in these few particulars.
I. They ensnare us in a world of guilt, by drawing us to
the neglect of those many, those great and necessary things
that all of us have to mind and study. O ! for a man or wo-
man, that is under a load of sin, unassured of pardon and
salvation, that is near to death, and unready to die, to be
seen with a story or romance in their hand ; what a gross
incongruity is this ! It is fitter the book of God should be
in your hand. It is that which" you must live by and be
judged by. There is much that you are yet ignorant of,
which you have more need to be acquainted with than fa-
bles. Are you not ignorant of a hundred truths that you
should know, that God hath revealed to further your salva-
tion : and can you lay them all by to read romances ? Are
you travelling towards another world with a play-book in
your hand ? O that you did but know what greater matters
you have to mind and to do ! Do all that you have to do
first, that is of a thousand times more worth, and weight, and
need ; and then come to me, and I will answer your objec-
tions, ' What harm is it to read a play-book?' First, quench
the fire of sin and wrath that is kindled in your souls ; and
see that you understand the laws of God, and read over
those profitable treatises of divines, that the world abound-
eth with, and your souls more need, and then tell me, what
mind or time yoii have for fables.
TREATISE OF SELF-DENIAL. 177
2. Moreover it dangerously bewitcheth and corrupteththe
minds of young and empty people, to read these books. Na-
ture doth so close with them, and delight in them, that they
presently breed an inordinacy of affection, that steal away
the heart from God, and his holy word and ways. It cannot
be that the love and delights of the heart can be let out on
such trash as tliese, and not be taken off from God and the
most needful things. That is the most dangerous thing to the
soul, that works itself deepest into the affections, and is
most delighted in, instead of God. And therefore I may
well conclude that play-books, and history-fables, and ro-
mances, and such like, are the very poison of youth, the
prevention of grace, the fuel of wantonness and lust, and the
food and work of empty, vicious, graceless persons ; and it
is great pity that they be not banished out of the common-
wealth.
3. Moreover they rob men of much precious time, in
which much better work might be done : much precious
knowledge might be got while they are exercised in these
fables. Those hours must be answered for : and there is
not the worst of you but then had rather be able to say, * I
spent those days and hours in prayer, and meditating on the
life to come, and reading the law and Gospel of Christ, and
the books which his servants wrote for my instruction,' than
to say, * I spent it reading love-books, and tale-books, and
play-books.' All these considered, I beseech you throw
away these pestilent vanities, and take them not in your
hands, nor suffer them in the hands of your children, or in
your houses, but burn them as you would a conjuring-book,
and as they did. Acts xix. 19. that so they may do no mis-
chief to any others.
CHAPTER XXIII.
Vain Sports and Pastimes to be Denied.
6. Another part of fleshly interest to be denied, is, vain
sports and pastimes, and all unnecessary recreations. For
this also is one of the harlots that the flesh is defiled with.
Recreations are lawful and useful if thus qualified. 1 . If
the matter of them be not forbidden : for there is no sport-
VOL. XI. N
178 TREATISE OF SELF-DENIAL.
ing with sin. 2. If we have a holy. Christian end in them,
that is, to fit our bodies and minds for the service of God :
and do not do it principally to please the flesh. If without
dissembling, our hearts can say, ' I would not meddle with
this recreation, if I thought I could have my body and mind
as well strengthened and fitted for God's service without it.'
3. If we use not recreations without need, as to the said
end ; nor continue them longer than they are useful to that
end ; and so do not cast away any of our precious time on
them in vain. 4. If they be not uncivil, excessively costly,
cruel, or accompanied with the like unlawful accidents. 5.
If they contain not more probable incentives to vice than to
virtue : as to covetousness, lust, passion, profaneness, &,c.
6. If they are not like to be more hurtful to the souls of
others that join with us, than profitable to us. 7. If they be
not like to do more hurt by offending any that are weak, or
dislike them, than good to us that use them. 8. If they be
used seasonably, in a time that they hinder not greater
duties. 9. If we do it not in company for us to join with.
10. Especially if we may make a right choice of recreations,
and when divers are before us, we take the best ; that which
is least offensive, least expensive of time and cost, and which
best furthereth the health of our bodies, with the smallest
inconvenience.
These rules being observed, recreations are as lawful as
sleep, or food, or physic.
But, alas, they are made another thing by the sensual un-
godly world. Sometimes theymust sport themselves with sin
itself, in the abuse of God's name, and servants, and crea-
tures : tippling, and profane courses are some men's chiefest
recreations : and though the law of the land forbid most of
their sports, and the law of God commandeth them to obey
all the laws of men that are not against the law of God, yet
this is a matter of nothing to their consciences. And let the
matter be never so lawful, they make all impious by a car-
nal end. It is none of their intention to strengthen and fit
themselves for the service of God, and a holy, righteous
life, by their recreations ; but it is merely because their
fancy and flesh is pleased in them : even as the drunkard,
glutton, or whoremonger, that have no higher end than plea-
sure, an^ can give no better account why they feed their lust,
but because they love it, and it is their delight; just so is
TREATISE OF SELF-DENIAL. 170
it with sportful youths and gallants. How few of many
thousands can you come to that are at cards, dice, or danc-
ing, that can truly say, they would not do any of this but
for God, and to fit themselves for his service ! Did you
ever know such a one? I believe in some better kind of
recreations you may know some such ; but scarce in these.
Alas, this sin is not of so small a stature as too many impe-
nitent souls imagine. It is one of the crying sins of the
land, and I believe one that brought down the vengeance of
the late war upon us ; and yet it is not half cured after all.
The gentry of England, that should have been educated in
learning and the fear of God, and been the examples of the
people in temperance and holiness, have been lamentably
brutified and drowned in thi&^with other parts of gross) sen-
suality. Instead of serious prayer, and holy conference, and
instructing of their families, cards and dice took up the
time, and cursing and swearing were the common attend-
ants of them ; and their children and servants learned of
them, and took the same course. They bestowed more time
in these, and in hunting, hawking, bowling, cocking, stage-
playing, and such like, than they did in the serious wor-
shipping of God ; yea, than they did in the works of any
lawful calling : for indeed they lived as without a calling,
doing very little else but rise, and dress them, and compli-
ment those about them, and drink, and eat, and so to their
sports at home or abroad, and then to eating and drinking
again, and so to their vain discourses, and so to their beds
again : and this was the ordinary course of their lives : "they
sat down to eat and drink, and rose up to play," Exod.
xxxii. 6. ICor. X. 7. In the sins of Sodom did they live,
** pride, fulness of bread, and idleness," Ezek. xvi. 49. They
trod the steps of him that Christ had told them, did cry in
vain for a drop of water to cool his tongue (Luke xvi. 19.),
gallantly clothed, and fared deliciously every day (or sump-
tuously). Their whole life almost was a sacrifice to their
flesh, to their belly, their fancies, and their lusts ; till God
broke in upon them in his wrath, and found them another em-
ployment, and shortened their store, and diminished their full
estates, and brought them into contempt and trouble; and yet
how common is the sin to this day? " Woe unto them that
rise up early in the morning that they may follow strong drink,
that continue till night, till vi^ine inflame them ; and the harp
180 TftEATISE OF SELF-DENIAL.
^nd the viol, the tabret and pipe, and wine are in their
feasts ; but they regard not the work of the Lord, neither
consider the operation of his hands : therefore my people
are gone into captivity, because they have no knowledge,
and their honourable men are famished, and their multitude
dried up with thirst : therefore hell hath enlarged herself,
and opened her mouth without measure, and their glory,
and their multitude, and their pomp, and he that rejoiceth
shall descend into it ;" Isa. v. 11—14. ** Woe to them that
are at ease in Zion, that stretch themselves on their
couches, and eat the lambs out of the flock, and the calves
out of the stall, that chant to the sound of the viol, and in-
vent to themselves instruments of music that drink
wine in bowls, and anoint themselves with the chief oint-
ments : but they are not grieved for the affliction of Joseph ;"
Amos vi. 1. 4 — 6.
The precious time that this sort of men lay out in their
needless sports and recreations, is more worth than all their
estates ; and if their sin had no other aggravation but this.
I confess I should take it for a far greater sin than any
that thieves are usually hanged for at the gallows ! What !
for men that have received more from God than others, and
are obliged more to him, and are capable of doing him more
eminent service, for such as these to live like epicures ! and
when they are hastening to an endless life, to waste the
most, yea, almost all this precious time in flesh-pleasing
sensuality ! I think it is one of the greatest sins in the
world ! And no wonder that Christ made such a choice of
such a one as these, to acquaint them who they are that
shall be damned, Luke xvi. And if conversion make not a
wonderful change on them, they must look undoubtedly to
speed as he ; and to have the same account of the cause of
their misery, " Son, remember that thou in thy lifetime re-
ceivedest thy good things, and likewise Lazarus evil things :
but now he is comforted, and thou art tormented ;" Luke
xvi. 25.
Abundance of them bestowed more upon hawks and
dogs, than would have maintained many poor families : and
play for large sums at cards, and dice, and cookings, and
horse-races. Covetousness, and luxury, and passion, and
swearing, and cursing, were the virtues that their sports did
exercise : and others must be their companions in the same
TREATISE OF SELF-DENIAL. J81
impieties, that they perish not alone. Unmerciful and op-
pressing they are in their very sports, treading down the
hedges and corn of poor men, in following their game, and
never making them reparation for their loss, but raging at
them if they do but complain. No fitter company for them,
than the most impious swearers, and ribald filthy speakers,
and the like: who was offended at it, they cared not; but
made it tin additional part of their sport, to cast a scorn at
those thai durst not and would not be as bad as they. And
all this is, when they have variety of civil, cheap, inoffen-
sive recreations at hand, which might better have fitted a
Christian's end.
And the youthful part of the vulgar, are, in their degree,
of the same spirit with those epicures, and of the like prac-
tice, as far as their estates and leisure will allow them. Wit-
ness the eagerness of the rabble in following after wakes,
and may-games, cock-fighting, dancing, dice, and cards,
and such like exercises. And more pleasure they have in
these than in prayer, or God's praises, or holy instructions,
or conferences. As much as the most sordid whoremonger
or drunkard is enslaved in his proper flesh-pleasing sin, so
much are our voluptuous youths and others addicted to
gaming, sports, and pastimes, and enslaved to this flesh-
pleasing sin of theirs. Ah poor people ! Doth time run on so
fast, and are you hastening to the dreadful bar of God : and
do you want pastime? Is your work so great, and your time
so short, and utterly uncertain; and yet must you hunt
about for pastime? Must it go with you in heaven or hell
for ever, as you spend this hasty inch of time, and yet have
you days or hours to spare for needless recreation ? O what
a cursed thing is sin, that can so bereave men of the use of
reason, in that one thing for which their reason was given
them ! Yea, we can scarce convince these poor deluded
souls that they do amiss ; but they say, ' What harm is
there in cards, or dice, or hunting, or bowling, or such like
recreations ? How shall we live without recreation V Answ.
But is there no harm in needless flesh-pleasing, and in the
loss of precious time, to men that are ready to step into
eternity ? O that ever men should make such a question !
Suppose your recreations were the most lawful in the world
in their own nature ? Can there be a greater villany, than
to set your hearts on them, and make a god of them, and
182 TREATISE OF SELF-DENIAL.
cast away precious hours on them, in using them needlessly ?
Recreations are your physic, or your sauce ; and therefore
must not become your food, nor made a meal of. They are
only as whetting to the mower, which must never be used
but when there is need ; to spend half a day in needless
whetting, deserves no wages. O did you know but what is
your work, and time, and what is before you, you would be
better husbands ; and then you might so contrive your busi-
ness, as to lose no time in recreations. For either your call-
ing puts you on the labour of the mind, as students, or of
the body, as labouring men. If study be your calling, you
need no exercise of recreation but for your bodies, for va-
riety of studies is the best or sufficient for the mind: and
two hours' walking is bodily recreation enough in a day,
for almost any student that is in a capacity to labour : and
if you be labouring men, or your calling lie in bodily motion,
then you need no recreations for your bodies besides your
callings, but only for your mind : and if you love God and
his word, what better recreation for your minds can you de-
vise, than thinking of the love of God in Christ, and medi-
tating on the law of God (Psal. i. 2.), and calling upon him,
and rejoicing in his praises, and the communion of his
saints ? Is not a day in his courts, better than a thousand
any where else ? The Spirit of God by David said so, Psal.
Ixxxiv. 10. But alas, it is this unmortified flesh, and ty-
ranizing sensuality that blindeth you, that you caniiot see
the truth : or else all this would be aS plain to you as the
high way.
CHAPTER XXIV.
Vain Company to be Denied,
7. Another sensual vice to be denied, is, a love to vain,
ungodly company. This is a sin that I think none but ut-
terly graceless men are much carried away with. For the
godly are all taught of God to love one another (1 Thess.iv.
9.), and to delight in the saints as the most excellent on
earth (Psal. xvi. 2, 3.), and to take pleasure in their com-
munion : and to look on the ungodly with a differencing be-
lief, as foreseeing their everlasting misery, if they return
TREATISE OF SKLF-DIiMAL. 183
not: so that it is the ungodly that 1 have now to speeik to.
Some fall in love with the company of good fellows, as they
call them : and some love the company of harlots, and some
of gamesters ; and most of merry, pleasant companions, and
men that are of their own disposition : and the love of such
company, enticeth them to the frequent committing of the
sin. They would not go to gaming but for company ; they
would not go to the alehouse but for company; and when
they are there, perhaps they will swear, and drink, and mock
at godliness for company. But are you willing also to go
to hell for company? Is the company of those sinners, bet-
ter than the company of God, and his favour? Were it not
better to be that while with him in prayer, or about his
work ? If you love a tippling fellow better than God, speak
out, and say so plainly, and never dissemble any more, nor
say that you love God above all, or that you are Christians.
Have you more delight in the company of them that would
entice to sin, than in the company of the godly that would
draw you from it? This is a most certain mark, that yet you
are the children of the devil, and in a state of damnation.
It is not possible for a sanctified child of God to do so.
See the description of the man that shall be saved, in Psal.
XV. 4. " In his eyes a vile person is contemned, but he ho-
noureth them that fear the Lord.'* Birds of a feather will
flock together. The company which you love, shews what
courses you love, and what you are. You delight in the
company of those that Christ will judge as his enemies ;
and how then will he judge of you ? You delight most in
the company of those notorious fools, that know not the
plainest and most needful things in all the world ; that know
not that God is better than the world, and holiness than sin;
and know not the way of their own salvation. If you are
content to have the company of the ungodly for ever, you
may take it here. But if you would not dwell in hell with
them, do not go on in sin with them. O when you shall see
those very men arrested by death, and haled at the bar of
God, and cast into damnation, then you will have no mind
of their company ! Then, O that you could but say, that
you were none of them ! Like a man that is enticed by thieves
to join with them ; but when the hue and cry overtakes them,
and they are apprehended, how glad would he be then to
be from among them ! I tell you sinners, if grace recover
184 TREATISE OF SKLF-DENIAL.
you, you shall wish in the sorrow of your hearts that you
had never seen the faces of those men that enticed you to
evil ; but if grace do not recover you, you shall wish ten
thousand times in hell that you had never seen their faces :
but then your wishes will be in vain. In the name of God
bethink yourselves, whether your companions can bear you
out at last, and save you from the wrath of God, and warrant
your salvation? Nay, whether they can save themselves ;
alas, you know they cannot : God saith, " If you live after
the flesh, ye shall die" (Rom. viii. 13.); and if these men
say (as the devil to Eve) "You shall not die," are they able,
think you, to make it good ? What ! can they overcome
the God of heaven? O sirs, away, as you love your souls,
from such mad and miserable company as this.
CHAPTER XXV.
Pleasing Accommodations, Buildings, Gardens, Houses, S^c.
8. Another sensual delight to be denied, is, pleasing ac-
commodations, in buildings, rooms, walks, gardens, grounds,
cattle, and such like. It- is lawful to be thus accommo-
dated, and lawful to desire and use such accommodations,
with such cautions as I gave before about recreations, 1. If
you do not with Ahab desire to be accommodated by that
which is another man's, coveting your neighbour's posses-
sions, or unlawfully procuring it. 2. If you be not at too
much cost upon such things, expending that upon them that
should be laid out upon greater and better things. 3. But
especially, if you desire such accommodations for right
ends, sincerely referring all to God's honour, and desiring
them, not principally to please your own fancy, and carnal
mind, but for the enabling you the better and more cheer-
fully to serve God. Nothing but God may be loved for it-
self. When the pleasing of the flesh and fancy is the ut-
most thing we look at in any of our desires, they are wicked
and idolatrous. Our houses therefore must be fitted to ne-
cessary uses, and not to inordinate delights. Our gardens, or-
chards, walks, and such like, must be first suited to necessity,
and then so uiuch delight as is useful to us for the promoting
of our holiness; but not to any useless tempting delight.
TREATISE OF SELF-DENIAL. 185
But worldlings and sensual persons will not be tied to
these Christian rules. Alas, it is the farthest matter from
their minds, to make heaven the end of all their earthly pos-
sessions and accommodations. They may hypocritically
talk of God, and of serving him by their estates ; but really
it is the pleasing of a fleshly mind that is the thing which
they intend. They have more delight in their houses, and
gardens, and lands, and cattle, than in God and the hopes
of life everlasting. They desire fair houses that they may
bethought to be no mean persons in the world, and that they
may please their humours that run after creatures for felicity
and content. I would desire such men to consider these
things.
1. All these are but the baits of satan to delight you
and entangle your desires, and find you work in seeking af-
ter them, while you neglect far greater matters. Can you
have while to look so much after superfluities and delights
in the world, when you have necessaries yet to look after
for your souls ? Have you not greater things to mind than
these, which these occasion you to neglect?
2. Do you really find that they conduce to your main
end, even to make you more holy, or more serviceable to
God ? Nay, do not your own consciences tell you, that
they hinder you, and cross those ends ? And yet will you
go against your experience ?
3. If you are humble, conscionable Christians, you feel
cause enough already to lament, that your love to God and
delight in him, is no more ; and yet are you preparing snares
for your souls, to steal away that little remnant of your
affections, which you seemed to reserve for God ?
4. If you have any spark of grace in you, you know
that the flesh and the world are your most dangerous ene-
mies ; and you know that the way that the world doth undo
men, is by enticing them to over-value it and over-love
it ; and that those that love it most, are deepest in a state
of condemnation ; and the less men love it, the less they are
hurt or endangered by it. And do you not know that you
are liker to over-love a sumptuous house, with gardens,
orchards, and such accommodations, than a mean habitation?
Why should you be such enemies to your own salvation,
as to make temptations for yourselves ? Have you not temp-
tations enough already ? Do you deal with those you have
180 TREATISE OF SELF-DENIAL.
SO well, and overcome them so easily and so constantly, as
that you have reason to desire more? If Christ your gene-
ral send you upon a hotter service, you may go on with cou-
rage, and expect his help ; but if you will so glory in your
own strength, as to run into the hotter battle, and call for
more and stronger enemies, it is easy to conjecture, how
you will come off. If you are Christians, know yourselves ;
you know that in the meanest state, you are too prone to
over-love the world, and that under God's medicinal afflic-
tions, you cannot be so weaned from it as you ought ! Are
you not daily constrained to groan and complain to God
under the burden of too much love of the world, and too
much delight in worldly things ? If this be not your case,
I see not how you can have any sincerity of saving grace.
And if it be your case, will you be so sottish, and hypocri-
tical, as to complain daily to God of your sin, and in the
mean time to love and cherish it? to groan under your dis-
ease, and wilfully eat and drink that which you know doth
increase it? What will you think of a man that will pray
to God to save him from uncleanness, and yet w^ill dwell no
where but in a brothel-house ? What do you better, that
must needs have the world in the loveliest garb, and must
needs have house, and grounds, and all things in that plight,
as are fittest to entice the heart ; and then will complain to
God, that you over-love the world, and love him too little?
To your shame you may speak it, when you do it so wilfully,
and cherish the sin which you thus complain of. If God call
you into a state of fulness and temptations, watch the more nar-
rowly over your affections, and your practices ; and use no
more of the creatures for yourself, if you have ten thousand
pounds a-year, than if you had but a hundred ; but do not
seek and long for temptations : wish not for danger, unless
you were better able to pass through it.
5. Remember when your fancies desire such things, not
only that it is an enemy that desireth them, and to please your
enemy is not safe for you ; but also that it is the way that
most have perished by, to have the world before them in
too pleasing and lovely a condition. Remember Nebuchad-
nezzar's case (Dan. iv. 30.), that for glorying in his pompous
buildings, was turned as a madman among the beasts. Re-
member the rich man's sad example, Luke xii. 20. and xvi.
and think whether it be safe to imitate them. If men must
TREATISE OF SELF-DENIAL. 107
perish for loving the creature more than God, methinks you
should long most for that condition, in which the creature
appeareth least lovely, or is least likely to steal your love
from God, and in which you may love him and enjoy him
most.
6. And bethink you how unsuitable it is to your condi-
tion, to desire sumptuous buildings, and enticing accom-
modations to your flesh. Have you not taken God for your
portion, and heaven for your home 7 And are you not
strangers and pilgrims here ? And is noi God and ever-
lasting glory sufficient for you ? You profess all this, if you
profess to be Christians ; and if you be not, you should not
profess that you are. And what! do you begin to repent of
your choice ? Must you yet turn to the pomp and vanity of
the world again? And will you quit your hopes of God and
glory? Ah, poor souls! what little need have you of such great
matters on earth ? You have but a little to do with them !
and but a little while to stay with them ! And will not a
mean habitation, and shorter accommodations serve you for
so short a time ? Stay but a while, and your souls shall
have house-room enough in heaven or hell, and a narrow
grave of seven feet long will serve your bodies till the resur-
rection. And cannot you make shift with an ordinary ha-
bitation, and with small and common things till then?
Naked you came into the world, and naked you must go out:
make not then so great a stir in dressing, and undressing,
and feathering a nest, that will be so soon pulled down.
7. And it is a dangerous sign that your time on earth is
short, when you have most content in outward things. I
have told you once in another discourse (which I have since
seen more of) that people that much set their hearts upon
any earthly thing, do use to be snatched away by death just
when they have attained it, before they can have the com-
fort of possessing it. Just when their houses are built ; just
when their debts are paid, and their estates cleared and set-
tled ; just when they have such and such a thing which they
earnestly desired, then they are gone ; as the fool in Luke
xii. 20. " This night shall thy soul be required of thee; then
whose shall those things be which thou hast provided?"
8. And you do but prepare for a double sorrow, when
you must leave all these. Do you think that the more you love
or delight in any thing below, you will not be the more loath
188 TREATISE OF SELF-DENIAL.
to leave it? Do not think only of the present content, but
ask your hearts, * Shall I be more willing to part with a sump-
tuous house, and commodious gardens, walks, and fields,
than with a mean habitation, and less pleasing things V O,
how it tears the very heart of the worldling, when he sees
that he must for ever leave all that which he set so much by,
and which hath cost him so dear ! If he set his heart but
on a horse, or any creature, the loss of it is a double suffer-
ing. Much more will he be wounded with the loss of all,
that his mind was so much set upon.
Remember, therefore. Christians, that as these accom-
modations are mercies which you must faithfully use, when
they are cast upon you; so they are snares not to be sought
after ; and matter for your self-denial to neglect. As they
are provision for the flesh to fulfil its desires, you must not
know them. You have a building of God to mind and look
after ; a house not made with hands, eternal in the heavens,
and it better beseemeth you, earnestly to groan, to be so
clothed, that mortality may be swallowed up of life, 2 Cor.
V. 1, 2.4. Possess present things as not possessing them;
and use them as not abusing them, for the form of them
passeth away.
CHAPTER XXVI.
Apparel as used for this Carnal End, ^c.
9. Another object of sensuality to be denied, is apparel,
as desired for this carnal end. Though clothing be a con-
sequent of sin, yet now to man in this necessity it is a mercy
and a duty, so be it we use it with such cautions as in the
foresaid cases is expressed. 1. That our end be the furnish-
ing our frail bodies for the work of God, and the preserving
them from that shame, and cold, and hurt which would unfit
us for his service. 2. And that our apparel be fitted as near
as we can to these ends; that is, to healthful warmth, and
comeliness ; and that under the name of comeliness we do not
fit them to carnal ends, to set us out to the eyes of men, and
to raise their esteem of our worth or comeliness of person :
but be satisfied if we avoid the shame of nakedness and con-
temptible unhandsomeness. 3. To which end we should see
TREATISE OF SELF-DENIAL. 189
that we affect not to rise above tliose of our own rank, nor
equal ourselves in apparel with our superiors ; but go with
the lower sort of our condition. 4. And that we imitate
not the fashions of light and vain persons ; but keep com-
pany in our attire with the most wise and sober, and grave
persons about us. 5. And that we bestow no needless cost
upon our attire, because we must be accountable for all that
God entrusteth us with. 6. And that we change not cause-
lessly. Thus must apparel be used : the cheapest that is
warm and comely, according to the fashion of the gravest
persons of our rank, and the lowest of them.
But alas, this childish trifle the devil hath made a bait
of sensuality. The care that people have about it, the cost
they bestow on superfluities, their desire to go with the
highest of their rank, to say nothing of mutable and immo-
dest fashions, do shew to what end it is that they use it. I
desire these kind of people to think ofthe&e few things that
I shall say to them.
1. This vanity of apparel, is the certain effect of the
vanity of your mind ; you openly proclaim yourselves to be
persons of a foolish, childish temper, and poor understand-
ing : among the most ungodly people, they that have but
common wisdom, do look upon this vanity of inordinate ap-
parel as quite below them. And therefore it is commonly
taken to be the special sin of women, and children, and
lightheaded, silly, empty men. Those that have no inward
worth to commend them to the world, are silly souls indeed,
if they think any wise folks will take a silken coat instead
of it! It is wisdom, and holiness and righteousness, that
are the ornaments of man ; and that is his beauty which
beautifieth his soul. And do you think that among wise
men fine clothes will go instead of wisdom, or virtue, or ho-
liness? You may put as fine clothes upon a fool as upon
a wise man ; and will that, think you, make him pass for
wise ? When a gallant came into the shop of Apelles, that
famous painter, to have his picture drawn, as long as he
stood silent, the apprentices carried themselves reverently
towards him, because he shone in gold and silver lace ; but
when he began to talk, they perceived he was a fool, and
they left their reverence, and all fell a laughing at him.
When people see you in an extraordinary garb, you draw
their observation towards you, and one asketh, who is yon-
1^0 tui:atisr of self-denial.
der that is so fine ? And another asks, who is yonder ? And
when they perceive that you are more witless and worthless
than other folks, they will but laugh at you and despise you.
Excess in apparel is the very sign of folly, that is hanged
out to tell the world what you are, as a sign at an inn-door
acquaints the passenger that there he may have entertain-
ment. You draw folks to suspect that all is not well with
you, where there needs all this ado. It is sure a sorry house
that needeth many props; and a diseased body that needeth
so much medicining; and a deformed face that needeth
painting ; and what is gaudy attire to the body, but such
as painting is to the face ? If I see artificial teeth in your
heads, I must think that you want natural ones that were
better. If I perceive your breath to be still sweetened by
art, I shall suspect that it would stink without it. And if I
see people inordinately careful of their apparel, I must needs
suspect there is some special cause for it : all is not well
where all this care and curiosity is necessary. And what is
the deformity that you would hide by this ? Is it that of
your mind? Why you bewray it more? You tell all that
see you, that you are empty, silly souls, as plainly as a mor-
rice-dancer, or a stage-player, doth tell folks what he is by
his attire. Is it the deformities of your bodies that you
would hide this way? I confess, that is the best excuse
that can be made for this excess : for apparel will do more
to hide the deformities of the body than of the mind. But
the shape of your clothes is fittest for this (so far it is fit to
be attempted :) for the bravery of them will do little, but
draw men's observation the more upon your infirmity. If
you say that you have no such extraordinary necessity, then
I must say that you do yourselves wrong to entice people to
suspect it.
2. And also you make an open ostentation of pride, or
lust, or both, to all that look upon you. In other cases you
are careful to hide your sin, and take it for an heinous injury
if you be but openly told of it and reproved : how comes it
then to pass that you are here so forward yourselves to
make it known, that you must carry the signs of it open
in the world ! Is it not a dishonour to rogues and thieves,
that have been burnt in the hand or forehead, or must ride
about with a paper pinned to their backs, declaring their
crimes to all that see them ; so that every one may say.
TREATISE OF SELF-DENIAL. 191
yonder is a thief, and yonder is a perjured man : and is it not
much like it for you to carry the badge of pride or lust
abroad with you in the open streets or meetings? Why do you
desire to be so fine, or neat, or excessively comely? Is it not
to draw the eyes and observations of men upon you? And to
what end ? Is it not to be thought either rich, or beautiful,
or of a handsome person? And to what end desire you
these thoughts of men? Do you not know that this desire
is pride itself? You must needs be somebody, and fain you
would be observed and valued ; and fain you would be noted
to be of the best or highest rank that you can expect to be
reckoned of: and what is this but pride? And I hope you
know that pride is the devil's sin, the firstborn of all ini-
quity ; and that which the God of heaven abhors ! so that it
were more credit for you in the eyes of men of wisdom to
proclaim youselves beggars, sots, or idiots, than to proclaim
your pride. And too oft it shews a pang of lust as well as
pride ; especially in young persons ; and few are so forward
to this sin as they. This bravery and finery is but the fruit
of a procacious mind ; it is plainly a wooing, alluring act.
It is not for nothing that they would fain be eyed, and be
thought comely or fair in others' eyes! Somewhat they
want ; you may conjecture what ! And even married peo-
ple, if they love their credit, should take heed by such
means of drawing suspicion upon themselves. Sirs, if you
are guilty of folly, pride and lust, your best way is to seek
of God an effectual cure, and to use such means as tends to
cure it ; and not such as tend to cherish it, and increase it ;
as certainly fineness in clothing doth. But if you will not
cure it, for shame conceal it, and do not tell every one that
sees you what is in your heart: what would you think
of one that should go up and down the street, telling all
that meet him, ' I am a thief,' or * T am a fornicator,' would
you not think that he were a compound of foolery and
knavery ? And how little do you come short of this that
write upon your own backs, * Folly, pride and lust,' or tell
them by your apparel, ' Take notice of me : I am foolish,
proud, and lustful?'
3. And if you be so silly as to think that bravery is a
means of honour, you should withal consider that it is but a
shameful begging of honour from those that look upon you,
when you shew them not any thing to purchase or deserve
192 TREATISE OF SELF-DENIAL.
it. Honour must be forced by desert and worth, and not
come by begging ; for that is no honour that is given to the
undeserving. It is but the shadov^^ of desert, and will con-
stantly follow it among the wise and good, but never go
without it. Your bravery doth so openly shew your desire
of esteem and honour, that it plainly tells all wise men that
you are the less worthy of it. For the more a man desireth
esteem, the less he deserves it. And you tell the world by
your attire that you desire it ; even as plainly and foolishly
as if you should say to the folks in the streets, * I pray think
well of me, and take me for a handsome, comely person,
and for one that is above the common sort.' Would you
not laugh at one that should make such a request to you ?
Why, what do you less, when by your attire 3^ou beg esti-
mation from them? And for what, I pray you, should we
esteem you? Is it for your clothes? Why I can put a sil-
ver lace upon a mawkin, or a silken coat on a post, or an
ass. Is it for your comely bodies ? Why a wicked Absa-
lom was beautiful, and the basest harlots have had as much
of this as you : a comely body, or beautiful face doth oft
betray the soul, but never saveth it from hell. And your
bodies are never the comlier for you dress, whatever they
may seem. Is it for your virtues that you would be esteem-
ed ? Why pride is the greatest enemy to virtue, and as
great a deformity to the soul as the small-pox is to the body;
and he that will think you ever the honester for a new suit,
or a silver lace, doth as little know what honesty is as your-
selves. For shame, therefore, give over begging for esteem,
at least by such a means as inviteth all wise men to deny
your suit ; but either let honour come without begging for,
or be without it.
4. Consider also that excess of apparel doth quite con-
tradict the end that proud persons do intend it for. I con-
fess it doth sometimes ensnare a fool, and so accomplish the
desires of the lustful ; but it seldom attaineth the ends of
the proud : for their desire is to be more highly esteemed, and
almost all men do think the more meanly of them. Wise
men have more wit, than to think the tailor can make a wise
man or woman, or an honest man or woman, or a handsome
man or woman : good men pity them, and lament their folly
and vice, and wish them wisdom and humility. In the eyes
of a wise and gracious man, a poor self-denying, humble.
TREATISE OF SELF-DENIAL. 193
patient, heavenly Christian, is worth a thousand of these
painted posts and peacocks. And it so falls out that the
ungodly themselves frustrate the proud person's expecta-
tions. For as covetous men do not like covetousness in
another, because they would get most themselves ; so proud
persons like not pride in others, because they would not
have any to vie with them, or overtop them, and be looked
upon and preferred before them. None look with such scorn
and envy at your bravery, as those that are as silly and sin-
ful as yourselves, who cannot endure that you should excel
them in vanity ; so that good and bad do ordinarily despise
or pity you for that which you think should procure your
esteem.
5. Consider also, that apparel is the fruit or consequent
of sin, that laid man naked and open unto shame ; and is it
fit that you should be proud of that which is ordained to
hide your shame ; and which should humble you, by minding
you of the sin that caused the necessity of it?
6. And you should bethink you better than most gallants
do, what account you mean to make to God for the money
that you lay out in excess of bravery. Will it, think you, be
a good and comfortable account, to say, * Lord, I laid out
so much to feed and manifest my pride and lust,* when such
abundance of pious and charitable uses did call for all that you
could spare? Many a lord, and knight, and gallant bestoweth
more in one suit of clothes, or in one set of hangings, or in
the superfluous dress of a daughter, than would keep a fa-
mily of poor people for a twelvemonth, or that would main-
tain a poor scholar for higher service than ever they them-
selves will do ; and many a poor boy or girl goeth without
a bible, or any good books, that they may lay out all they
have on their backs.
7. Lastly, I beseech you not to forget what it is that you
are so carefully doing; and what those bodies are that
you so adorn, and are so proud of, and set out to the sight
of the world in such bravery. Do you not know yourselves ?
Is it not a lump of warm and thick clay, that you would
have men observe and honour? When the soul that you
neglect is once gone from them, they will be set out then
in another garb. That little space of earth that must re-
ceive them, must be defiled with their filthiness and corrup-
VOL. XI. o
194 TREATISE OF SELF-DKNIAL.
tion ; and the dearest of your friends will have no more of
your oompany, nor one sm6ll or sight of you more, if they
can choose. There is not a carrion in the ditch that is more
loathsome than that gallant painted corpse will be a little
after death. And what are you in the mean time ? Even
bags of filth, and living graves, in which the carcases of
your fellow-creatures are daily buried and corrupt. There
is scarce a day with most of you, but some part of a dead
carcase is buried in your bodies, in which, as in a filthy
grave, they lie and corrupt, and part of them turneth into
your substance, and the rest is cast out into filthy excre-
ments. And thus you walk like painted sepulchres ; your
fine clothes are the adorned covers of filth, and phlegm, and
dung. If you did but see what is within the proudest gal-
lant, you would say the inside did much differ from the out-
side. It may be a hundred worms are crawling in the
bowels of that beautiful damsel, or adorned fool, that set
out themselves to be admired for their bravery . If a little
of the filth within do but turn to the scab or the small-pox,
you shall see what a piece it was that was wont to have all
that curious trimming.
Away then with these vanities, and be not children all
your days ; nay, be not proud of that which your children
themselves can spare ! Be ashamed that ever you have been
guilty of so much dotage, as to think that people should
honour you for a borrowed bravery, which you put off at
night, and on in the morning ! O poor deluded dust and
worms'-meat ! lay by your dotage, and know yourselves :
look after that which may procure you deserved and perpe-
tual esteem, and see that you make sure of the honour that
is of God. Away with deceitful ornaments and gauds, and
look after the inward real worth. Grace is not set out and
honoured by fine clothes, but clouded, wronged and disho-
noured by excess. It is the inward glory that is the real
glory. The image of God must needs be the chiefest beauty
of man : let that shine forth in the holiness of your lives,
and you will be honourable indeed. Peter telleth you of
such a conversation of women as may win their unbelieving
husbands without the word. And what is it? " While
they behold your chaste conversation coupled with fear ;
whose adorning, let it not be that outward adorning, of
plaiting the hair, and of wearing of gold, or of putting on of
TREATISE OF SELF-DENIAL. 195
apparel ; but the hidden man of the heart, in that which is
not corruptible, even the ornament of a meek and quiet spi-
rit, which is in the sight of God of great price. For after
this manner in old time, the holy women that trusted in
God adorned themselves, being in subjection to their hus-
bands;" \ Pet. iii. 1—5.
CHAPTER XXVII.
Ease, Quietness and worldly Peace to be Denied.
10. Another part of carnal self-interest to be denied, is,
ease, quietness, and worldly peace, which the slothful and
self-seekers prefer before the pleasing of God. Both the
ease of the mind and of the body are here comprehended ;
and slothfulness in God's nearest service, and also in the
works of our callings to be reprehended.
The same fleshly power that draweth one man to whore-
dom, and drunkenness, and covetousness, doth draw ano-
ther to sloth, and idleness. It is but several ways of pleas-
ing the same flesh, and obeying the same sensuality. And
because that idleness and sloth is so great and common a
sin, and yet made so light of by the most, I shall briefly
tell you the mischiefs of it, and the reasons that should make
you hate it.
1. Slothfulness doth contradict the very end of our crea-
tion and preservation, and the frame of our nature ; and so
provoketh God to cut us off, and cast us as useless into the
fire. Who dare so wrong the wisdom of God, as to say or
think that he made us to do nothing ? If a man make a
house, it is to dwell in ; if he make a watch, it is to tell him
the hour of the day, and every thing is for its proper use.
And is man made to be idle ? What man, that is the noblest
inferior creature, and an active creature, fitted for work, and
the highest work 1 shall he be idle? Justly may God then
hew him down as a dead and withered tree, and suffer him
no more to cumber his ground.
2. Slothfulness is a sin thatloseth the precious gifts of
God. Our faculties and our members are his gifts and ta-
lents, which he hath committed to us to use for his service ;
so are our goods and all that we have : and shall we hide
19f5 TREATISE OF SELF-DENIAL.
them in a napkin, or idly neglect to use them? O, what
abundance of excellent mercies lie useless and idle, because
you are idle that should use them ! Every hour that you
lose in idleness, what noble faculties, and large provisions
are all laid by ! As much as in you lieth, you make the
whole creation to be, and work in vain. Why should the sun
shine an hour or minute for you in vain? Why should the
earth bear you an hour in vain ? Why should the springs
and rivers run for you an hour in vain ? Why should the air
refresh you an hour in vain ? Why should your pulse beat
one stroke in vain ; or your lungs once breathe a breath in
vain? Shall all be at work for you to further your work,
and will you think that idleness is no sin?
3. Moreover, laziness and sloth is a sin that loseth you
much precious time. All the time is lost that you are idle
in. Yea, when you are at work, if you do it slothfully, you
are losing much of your time. A diligent person will go
further, and do more in an hour, than the lazy flesh-pleaser
will do in two. When the slothful is praying, or reading,
and working in his calling, he is but losing half his time,
which diligence would redeem. And is our time so short and
precious, and yet is idleness an excusable sin? what, loiter
so near night ! so near eternity, when we have but a little
time to work ! O, work while it is day, for the night is
coming when none can work. Were it but for this, that
sloth doth steal so much of our time, I must think it no bet-
ter than an heinous thievery.
4. And by this means we rob ourselves. We might be
getting some good all the time that we are idle ; or doubly
advantage ourselves, if sloth did not keep us company in
our work. *' The slothful is brother to him that is a great
waster;" Prov. xviii. 9. Slothfulness is self-murdering;
men die while they lie still and wish. It is a sin that fa-
misheth soul and body ; " The desire of the slothful killeth
him, because his hands refuse to labour ;" Prov. xxi. 25. It
is the common cause of beggary and want ; and what com-
fort can you have under such afflictions which you bring
upon yourselves ? If you want food or raiment, if your
wives and children are in want, how can you think that God
should take care of you and afford you relief, when you bring
this on yourselves by pleasing your flesh which is his ene-
my? If a soldier get hurt by trucking with the enemy, he
TREATISE OF SELF-DENIAL 197
may rather look that his general should hang him than re-
lieve him. And how should good men be moved to com-
passionate you ? If God doth impoverish you, and you
come to want by innocency or a righteous cause, they must
needs be ready to relieve you : but if sloth, or pride, or glut-
tony, or drunkenness bring you to it, till you repent, I see
not how they should relieve you, at least any further than
to keep you alive. For if you are set to please your flesh
by idleness, must I join with you to please it by such sup-
plies as shall cherish you in your sin ? No, one flesh-pleaser
is enough for one man ! If you will please it either by idle-
ness, or by luxury, yourselves, expect not that others should
please it by your relief, and make provision for your sin. If
I may not make provision for my own flesb to satisfy its
lusts, neither must I do it for another.
But that is not the worst, slothfulness is the common
cause of men's damnation ; when they see a temptation and
danger before them, slothfulness hindereth them from resist-
ing it : when heaven is offered them, slothfulness makes
them sit still and lose it. They must run, and strive, and
fight, and conquer, and these are not works for a slothful
person; especially when they must be continued to the
death. So that it is manifest, that most men in the world
are undone soul and body, by the sin of sloth.
5. And by this you rob others as well as yourselves ; you
owe the world the fruit of your labour ; you rob the souls of
men, to whom you should do good. You rob the church,
that should be bettered by you. You rob the common-
wealth, of which you are a member, and should have benefit
by you. You owe your labours to church and common-
wealth, and the souls of men, and will you not pay so great
a debt? You deserve no room in the church or common-
wealth, but to be cut off as an unprofitable member, if you
bring no advantage to them. They say the bees will not
suffer a drone in the hive. Nay, if you be hired servants, you
plainly rob your masters if you are slothful, as much as if
you stole their money or goods. If you buy a hundred sheep
of a man, and he let you have but fourscore, doth he not rob
or cheat you ? And if a man buy a year's or a day's labour
of you, and you let him have but half a year's labour, or half
a day's labour, because of your sloth, do you not defraud or
rob him of the other half? So that the idle are thieves to
198 TREATISE OF SELF-DENIAL.
themselves, to the church, and the souls of men, to the com-
monwealth, and those that they are related to ; even to their
wives and children, for whom they should provide due main-
tenance by their labour.
6. And you are injurious to the honest poor, in that you
disable yourselves from relieving them : when God com-
mandeth you to work with your hands, not only for your-
selves, but that you may have to give to them that need ;
Eph. iv. 28. What if all men should do as you do, how
would the poor be maintained, and the church and common-
wealth served ?
7. Yea, worst of all, you are guilty of robbing God him-
self. It is him that you owe your labours to, and the im-
provement of all the talents' that he lendeth to you ; and
idleness is unfaithfulness to the God of heaven that setteth
you on work : even in working for men, you must do it ulti-
mately for God. " Not with eye-service as men-pleasers,
but in singleness of heart, fearing God : and whatsoever ye
do, do it heartily as to the Lord, and not unto men ; know-
ing that of the Lord you shall receive the reward of the in-
heritance, for ye serve the Lord : but he that doth wrong,
shall receive for the wrong which he hath done ;" Col. iii.
22, 23. If it be an offence to wrong man, what is it to
wrong God? And if you may not be slothful in the works of
a man, what a crime is it to be slothful in the work of the
God of heaven ? The greater your master is, the more hein-
ous it is to be lazy in his service. Remember the curse on
them that do the work of the Lord deceitfully, Jer. xlviii. 10.
All work that you have to do is the work of the Lord.
8. And consider, that the idle, forfeit the protection and
provision of God ; even their daily bread. For must he
support and feed you to do nothing ? His own rule is, " that
if any man will not work, neither should he eat," 2 Thess. iii.
10. And if he may not eat, we may not relieve him.
9. And if idleness had not been a heinous sin, the apostle
would never have commanded us to avoid the company of
such, as if they were unfit to converse with Christians, 2
Thess. iii.
10. Consider what abundance of work we have to do,
and of how'fe;reat importance ! O, what a deal have we to
do for our -poor souls, and for many about us, besides all our
bodily enipl6yment iu the world ! Methinks, every man
TREATISi: Ol SELF-DENIAL. 199
that knows why he is a man, and what it is, in an inch of
time to work for everlasting, should never find an hour for
idleness in his life, but still cry out, * How short and swift
is time, and how great and long is the workl* A man that
had all the town on fire about his ears, or a man that were
fighting for his life, or a man that were in a leaking vessel
ready to sink under him, might better be lazy, than a man
that is at work for an endless life.
11. Moreover, idleness is a base kind of vice: it is the
imitation of a block or a stone that lieth still, when that
which hath life will be in action.
12. And it is usually a continual sin, or at least makes
up a great part of the lives of many that are addicted to
it : a drunkard will not always be drunk ; and a liar will
not always be lying ; but a slothful person will be most
commonly slothful.
And, to conclude, lay all this together, and think what
a reckoning a slothful person is like to have, that by his sin
is always running behindhand, and will have the neglected
time, and means, and mercies of almost all his life to an-
swer for.
And now you see the greatness of this sin, abhor it, and
awake from it. You have much to do, and souls to save;
and the case of your flesh and fleshly minds is one thing
that must be denied, before it can be accomplished. The
slothful is still craving, yet a little slumber, and yet a little
ease ; and he is still upon delays, even when he is convinced
of his danger and his duty : when he knows that he must
turn or die, yet he is delaying and putting off" till another
time. And so the vineyard and garden of the sluggard, are
grown over with nettles and weeds ; and he hath scarce a
duty to do, but there is a thorny hedge, or a lion in the way.
Deny this ease, and be up and doing.
And there are three sorts of persons that have especial
need of this advice. The first is those that by the phleg-
matic distemper of their bodies, are more prone to heav-
ness and slothfulness than others. The more such are dis-
posed to it, the more should they watch against it, and re-
sist it.
The second sort are beggars, and other idle, wandering
persons, that make a trade of idleness, and worse! such also
as ballad-singers, stage-players, jugglers, cheaters, and most
200 TREATISE OF SELF-DENIAL.
ale-sellers that spend their time in tippling and talking with
their guests ; and other idle persons, that will spend whole
hours together in twatling and talking idly, and of other
men's matters. All these live in a course of flesh-pleasing,
and of heinous sin ; and must better learn to deny the flesh
before they can be the true disciples of Christ. This is not
the life that God called you into his vineyard for ; no, nor
that he sent you into the world for, to waste your short and
precious days in potting, and piping, and prating, and other
ways of idleness : nor should such be suffered in a com-
monwealth.
The third sort are, too many lords, knights, and gen-
tlemen, that think because they have enough to maintain
them, that it is lawful to live an idle life ; or if they do any
thing that is profitable to the commonwealth, it is rather as
a recreation than as a calling : now and then an hour, in the
midst of their pleasures and idleness, is the most. It is a
miserable life that this sort of persons live ; even in the sins
of Sodom (which cry for the vengeance of Sodom), pride,
fulness of bread, and idleness. As if these persons that
have most wages should do God the least work, and they
that have most of his stock in their hands, should make the
least use of it ; or those that are obliged to God by the
greatest mercies, should do least in manifesting their thank-
fulness or fidelity ! What incongruities are these ! Who
should be so busy and laborious as those that have the
greatest account to make, and those that are to be exem-
plary to the rest ? Truly, gentlemen, I must deal plainly
with you, that idleness, and the expression of it among the
most of you, in hunting, and hawking, and bowling, and
complimenting, and visitations, and vain discoursings, and
excess of drinking, and tedious meals, is become the com-
mon shame of your order, and must be corrected before your
honour or consciences can be recovered; and I am so far
from any partiality in this censure of you, that I must tell
you, if I knew one of my own profession that was guilty
but of the tenth part of some of your idleness, I would do
my best to rid the church of him, and have him cast out
among the sensual. And you may do well sometimes to ask
yourselves, whence it comes to pass, that negligent idle mi-
nisters must be sequestered and turned out of all, and idle
magistrates let alone ? One reason is, because gentlemen
TREATISE OF SELF-DENIAL. 201
can better cheap compel a minister to painfulness than
themselves, and punish ministers for negligence, than them-
selves. And another reason is, because all faithful minis-
ters themselves, in love to the church, are the seekers of
this severity ; but magistrates are few of them so self-deny-
ing, and forward to seek for such severity against the idle
and negligent of their own order. But doth not your calling
require diligence, as well as ours ? It is a brutish, ungrate-
ful conceit, of any man, to think that he may live idly, be-
cause he is rich. The richest men in the world are bound
to as diligent labour as the poorest, though not in the same
kind. And yet I can perceive that most of the poor are
even of the same mind ; and when they labour hardest, they
are idle in God's account, because they would live idly if
they could. It is no thanks to them that they labour ; for
it is necessity that doth constrain them. I can hear them
say, that they would not work, at least but little, if they
had but money enough. God will judge these as idle per-
sons, be(iause he takes the will for the deed. You must
labour in obedience to God, and work as his servants, and
that with cheerfulness and delight, and deny that self and
flesh that would have ease, if ever you would have the
heavenly reward.
CHAPTER XXVIII.
The Delight of Thriving and Prosperity , ^c.
11. Another selfish interest to be denied, is, a delight in
prosperity, and seeing ourselves thrive, and our designs
succeed for worldly things. The possession of these things
doth not so much delight, as the hopes and successes of our
endeavours to attain them. The very thoughts of prosper-
ing in our undertakings, and of being in a thriving course,
and likely to reach some higher things which are in our eye
and hope, is the greatest part of the content of worldlings.
Men think that the world can do more for them than it can,
and is sweeter than it is, and therefore they are very eager
in seeking it, and please themselves much with the thoughts
of their supposed felicity ; but when they have reached the
202 TREATISE OF SELF-DENIAL.
matter of" their desires, they find it is not the thing they
took it for. But in the meantime they feed themselves with
fancies and expectations, and think that though this doth
not content them, which they have attained, yet such or
such a thing more would do it ; and when they have that,
yet something more would do ; and still, though they come
short of the felicity they expect, yet it pleaseth them that
they think they are in the way to it, and see their endea-
vours seem to prosper. The poor man that hath a desire
but to reach to a competency, doth please himself much
when he perceiveth that he is fair for it. Much more do
the rich in the prospering of their designs, for the increase
of their riches ; and thus the " turning away of the simple
doth slay them, and the prosperity of fools doth destroy
them ;" Prov. i. 32. If their prosperity be such an eye-
sore even to the godly in temptation, when they judge ac-
cording to the flesh, no wonder if it be a great matter in
their own eyes ; Psal. Ixxiii. 3. If the best are in danger of
puffing up with carnal delight and confidence in their at-
tainments, and saying in their prosperity, *' we shall never
be moved," Psal. xxx. 6., no wonder if it be much more so
with others. Prosperity is as strong a trial to many as
suffering for Christ ; O, how eager is the flesh upon this
bait, and how close doth it cleave to what it doth attain !
See then that in this you deny yourselves : not in re-
fusing prosperity when God bestows it on you, but in re-
fusing the sensual delights which it afFordeth the flesh to
satisfy its lust. Not in pulling down your houses, or cast-
ing away your estates, or hindering your increase; but, 1.
See that you do not promise yourselves too much in the
creature ; feed not your carnal fancies with vain hopes.
Think not too highly of a prosperous state. Judge not of
it as it accommodateth the flesh, but as it either helps or
hinders you for God and heaven ; and then you will per-
ceive that it is a heavy charge and burden to the best, if
not a dangerous temptation. O, if you knew but how dear
the most do pay for their prosperity, you would pity them,
and have lower thoughts of prosperity.
2. Seek not after prosperity too eagerly. Seek first
the kingdom of God and his righteousness, and then if
other things be cast in, or added to you, take them thank-
fully, but with self-suspicion and holy fear ; but run not
TREATISK OF SKLF-DENIAL. 203
after them. ** Labour not for the meat that perisheth, but
for that which endureth to everlasting life;" (John vi. 27.)
and then take your daily bread as from your father's pro-
vision. Labour about the world, in obedience to God ; but
not for the world as your ultimate end.
3. When prosperity is given you by God, then above
all take heed how you use it. Let carnal self and corrupt
desires fare never the better for it, if you had all the coun-
try, or were princes in the earth ; but as you have it from
God, remember you have it for God, and use it for him.
When the flesh would be pleased and lifted up, whether
with delicious meats and drinks, or carnal pomp, applause
or ostentation, or by sports, or idleness, or any other sen-
sual delight, deny it these desires, as much as if you had
no riches, and use nothing but for health and the service of
God ; and tell the flesh, * It was not for thee, to the pleasing
of thy desires, that God hath prospered me, but it was for
his own more blessed ends ; and therefore I will not serve
or please thee by my prosperity, but him that gave it me.'
Do not think you have ever the more liberty to gratify your
appetites in eating and drinking, because you are rich, or
to gratify your flesh in inordinate sleep, or ease, or sports,
or idleness ; but let the flesh have as little as if you had the
meanest estate, in which necessity did not deny you that
which might fit you for the work of God.
Quest, But may not a gentleman fare better than a poor
man? And may he not spend more time in ease or recre-
ations ? Or may he not wear more sumptuous apparel ?
Answ, 1. A rich man that hath a greater family, must
have a greater quantity of provision than a poor man that
hath but few ; and so must the poorest too that hath the
like number. And for the quality : many poor are deprived
of that which is most healthful through their necessity ;
and therefore here it is lawful for the rich to go beyond
them, and to use so much of the creature as is most health-
ful and useful to their duties. But for all this, the richest
man in England hath no more allowance to eat or drink
one bit or cup for the mere pleasing of his carnal appetite,
without any higher end, than the poorest man that is : it is
a sin to both. It was a rich man that was tormented in
hell fot taking up his good things in this life, in being
clothed in purple and fine linen, and faring deliciously or
204 TREATISE OF SELF-DENlAL.
sumptuously every day. Luke xvi. 22. And the same an-
swer I must give to the rest of the question, if a poor man
want that ease, or sleep, or recreation, that would fit him
for God's service; a rich may take it, but not a jot more.
He may not lie one hour in bed, nor spend one hour in talk,
or sports, or long dinners, beyond what is useful to his
Christian ends, let him be never so rich. Rich men have
as much work to do as the poor, and as much need to watch,
pray and fast, and study to prepare for death and judgment,
which will not spare them because they are rich. If it be
far hardest for a rich man to enter into the kingdom of
God, by Christ's own testimony, then it is clear that rich
men have far greatest need to be painful to overcome their
dangers, and make sure work for their immortal state.
3. And as for apparel, I grant, that rich men that are ma-
gistrates, or in any office or calling that requires it, may
lawfully go in richer apparel than the poor ; but this should
not be one jot to please their carnal, proud fancies, or gratify
inordinate fleshly desires, but merely for health, and for
such ornament as tendeth to the honour of their office : so
that God, and not self, must be the end of all. Take
warning therefore by the ruins of so many thousands as
prosperity hath undone, and by so many dreadful passages
of Scripture which shew the danger of it; and see that if
you prosper in any worldly thing, you offer it all to God,
and deny yourselves, and prosper not to the flesh.
CHAPTER XXIX.
Children and Relations how to be Denied.
12. Another selfish interest is in friends and children, and
other near and dear relations, and this is also to be denied.
Not that you should imitate those unnatural heretics
that tell us that fathers and mothers, and brethren, and
sisters, and husbands, and princes, and wives, and subjects,
are all carnal relations that must be disowned, any further
than justice binds us to a retribution to parents, or others
that have been at pains or cost upon us. No, this is worse
than heathenish impiety, and not only against the fifth
commandment, but abundance of the plainest passages
TREATISE OF SELF-DENIAL. 205
through the Scripture. To be without natural aflPection,
and disobedient to parents, is part of the character of those
impious professors of whom Paul prophesied, 2. Tim. iii.
2, 3. " If Christian servants have heathens to their masters,
they must not therefore cast off the yoke, but count them
worthy of all honour, that the name of God and his doc-
trine be not blasphemed : and if they have believing mas-
ters, they must not despise them because they are brethren,
but the rather do them service because they are faithful."
This is the doctrine of the Gospel, which establisheth, and
not dissolveth, our relations : and ** if any teach otherwise,
he is proud, knowing nothing, but doating about ques-
tions and strifes of words ;" 1 Tim. vi. 1 — 4. Believing
wives must stay even with unbelieving husbands, and win
them to Christ by an eminent subjection, chastity, mo-
desty, and piety; 1 Pet. iii. 1 — 6. 1. Cor. vii. 13, 14. And
the like may be said of other relations. God calls us not,
as Popish votaries conceive, to renounce and separate from
Our natural and other near relations, on pretence of being
devoted to him. The words of Paul, 2 Cor. v. 16, are
abused by them. It is true, we must know no man after
the flesh, no not Christ himself; that is, as esteeming them
principally for carnal excellencies, as personages, greatness,
birth, &c., or to carnal advantages and ends, or preferring
the body and common relations before the inward spiritual
worth and spiritual relations ; and thus we must not know
either parents, or children, or husbands, or wives, after the
flesh ; nor should a Christian know or do any thing after
the flesh as a carnal man : but yet, as we still continue our
relation to Christ as his disciples, and servants, and mem-
bers, and redeemed ones, for all that we know him not after
the flesh, so must we continue our relations to others, and
be faithful in the duties of those relations, and this after the
Spirit, and for God.
So that by this you may see, that it is our relations, car-
nally considered, that are the fleshly interest which we must
not know ; that is, as they are looked upon as any part of
that self, or of the interest of that self which would be its
own end and God, and which is opposite to God, or not
subordinate to him. To look upon your children more as
yours than as God's is a carnal selfish thought : to love
them inordinately, and more because they are your own
20fi TREATISE Ol' SELF-DENIAL.
than because they are God's, and to love your. own interest
in your children more than God's interest in them, is a
splfish regarding them after the flesh. Grace doth not de-
stroy nature, nor natural relations or affections ; but it
sanctifieth them all to God, and carrieth us above it and
destroyeth it, as glorious intuition destroyeth gracious
knowing in part, that is, by perfecting it. Before sanctifi-
cation, we know, esteem, regard, and love our parents,
children, husbands, wives, merely as thus related to us, and
in these carnal respects, and rise no higher; and if we had
conversed with Christ himself, and eat and drank in his
presence, and loved him accordingly, it would have been
but a selfish, carnal knowledge, esteem, and love. But now
we are sanctified, as God is exalted^ and self-denied and
annihilated, as opposed or separated from God, so are all
things that belong to self; and therefore, if we had loved
parents, or Christ himself, with such a carnal, selfish love
before, yet now we love them with higher love, that carrieth
self and all to God. And thus even self is so destroyed (as
opposite to God and separate from him), as thereby to be
exalted as united and subservient to him. And so is the
love of friends, relations, or Christ himself (if we had loved
him as a natural kinsman or brother, as some did that yet
believed not in him) ; it is destroyed, but by an exalting,
perfecting destruction. Just so far as self is dead, so far
carnal knowledge and self-interest in friends is dead, and
their dearness to us for that interest, and self and they are
all advanced and dedicated unto God. And thus it is that
the apostle would be understood, and thus it is that self
must be denied in your relations ; but because much duty
consisteth herein, I shall moreover tell you the several
parts of it in a few directions which shall mostly extend to
other relations, but principally to parents, because they are
aptest to exceed.
1. See that it be God more than yourselves that you
love in your children and other relations; and to that end,
see what of God is in them, as they are his creatures, as
devoted to him, as any way gifted by him for his service,
as sanctified if they are such. He that loveth any creature
for itself, and doth not principally love God in them, loveth
them but carnally.
2. See therefore that you value and love those most, that
TREATISK OF SELF-DENIAL. 207
have most of God in them, and the best of his endowments.
Love a crooked, deformed child, that is godly, better than
the most comely, or beautiful, or witty, that is ungodly.
When parents have a humorous, unreasonable love, to one
child above the rest, without desert, or to a worse before a
better, this is but a carnal, selfish love.
3. Lofe none excessively, but with a moderate love,
such as shall allow God and holiness the preeminence : so
that when you have the most love for your relations, you
may have more for God, at least in the estimation, resolu-
tion, adhesion of your souls to him, if not in the passionate
part of love.
4. See that you subject them to the government of
Christ ; labour to win all other relations to him, and devote
your children to him betimes, that they may be his as soon
as yours. While they have no wills of their own to use,
they are to choose with your wills ; that is, you are to make
choice for them : and therefore if you unfeignedly dedicate
them to God, you have small reason to doubt of his accept-
ance. This all parents do virtually that are godly ; for he
that is himself devoted to God by sanctification, doth with
himself devote all that he hath, and virtually all that ever
he shall have : and if he understand himself, he will do it
actually. And hence it is that the seed of believers (yea,
of one believer,) are said to be holy ; not only or chiefly
because they are yours, born of your bodies, nor merely from
a promise of God, that hath no pre-supposed reason from
the subject; but because they are the children of one that
hath devoted himself, and all that he hath, to God : and if
he understand himself, doth actually offer, dovote, and de-
dicate his child to God in the solemn baptism, ordinance,
and covenant. And God will sure accept all, that upon his
own invitation are consecrated and offered to him.
5. See that you submit them heartily to the dispose of
God : so that whatever he doth with them, for sickness or
health, for poverty or riches, for honour or dishonour, for
life or death, you can patiently bear it, and say as Eli, " It
is the Lord, let him do as seemeth him good;" 1 Sam. iii.
18. Murmur not if God afflict and take them away, even
at once, as he did the sons of Job ; or if he should afflict
you in them, as he did David in Amnon and Absalom. Re-
member that as the resignation of life itself, is the point by
208 TREATISE OF SELF-DENIAL,
which Christ, under the Gospel, doth try men's faith, so it
was the resignation of an only son, which was next to life,
by which he would try Abraham, the father of the faithful,
before the incarnation of Christ. If therefore you will be
children of Abraham, you must walk in the steps of faithful
Abraham, and remember that your children are not your
own ; and be content that God do with his own as he
pleases.
6. Make God their portion as much as in you lieth, and
seek more for a spiritual than a temporal felicity for them,
and acquaint them with their Creator in the days of their
youth : as believing, that those of them that are the holiest
are the happiest.
7. Devote your children to such callings and employ-
ments in which they are likeliest to be most serviceable to
God. Consider their dispositions and parts, and then never
ask what kind of life is the most honourable or gainful for
them, but in what way and course of life they may most
serve God, and be most useful to his church j and to that
let them be devoted.
8. Favour them not in sin ; and suffer them not to dis-
honour God that they are devoted to : remember Eli's ex-
ample. Gentle reproofs, instead of necessary severe cor-
rection, is called by God, " a despising him, and preferring
his sons before him" (1 Sam. ii. 29, 30), even because his
" sons made themselves vile, and he restrained them not ;"
1 Sam. iii. 13. Take heed, as you love yourselves or them,
of taking their parts against God, or against correction, and
excusing the sin by which they do dishonour him.
9. Give them not, for their carnal advancement in the
world, that part of your estate which is due to God. You
owe it all to him ; and in the disposing of it, he hath limited
you to begin at home, and provide so for your children that
they may have their daily bread, and so much more as they
are in likelihood the fittest stewards to improve for God.
But if you see the public state of the church or common-
weal to stand in need of your assistance, and you shall then
give almost all to your children, to make them rich and
great in the world, and put off the works of greater moment
with some poor, inconsiderable alms or legacy, this is to
prefer self before the Lord ; even as it is imagined to sur-
vive in your progeny, even when natural self can no longer
TREATISE OF SELF-DENIAL. 209
enjoy it. It is a wonder, how so many men, seeming holy
and devoted to God, can quiet their consciences in such a
palpable sin as this. If one of them have two hundred, or
three hundred pounds a year, it is a wonder if he leave a
hundred a year of it to any pious or charitable use ; but if
he leave forty or fifty pounds to the poor, or build some
small almshouse, he thinks he hath done well : all the rest
must go to leave his son in equal dignity and riches in the
world as himself. But of this I spoke before.
10. Lastly, be sure that you be very suspicious of self,
when the case of your children or any dear relation is before
you : for self is near you, and will stick close, and will not
easily be thrust out of your councils, nor shaken off. And
therefore in your own case, and your children's case, or the
case of your near friends, you will have much ado to over-
come the cunning and strong temptations to partiality, if
you were the holiest saint on earth (though overcome them
you will in the main, if you have true grace) : but if you
are dead professors, it is twenty to one but they will
overcome you, and you will show the world that you are
selfish hypocrites, and more for your children and friends
than God.
Let me here give a few instances in this warning.
1: How often have we seen it here and elsewhere, that
people that make some show of religion, and are forward
to have vice punished, and discipline exercised, yet when
it falls on any children, or near relations of their own, they
are as much against it as they are for it in others ; yea, rise
up with passion and bitter reproaches of officers, ministers,
or others that are the causes of it. As one hypocrite is
tried when he denieth to suffer for Christ himself, so others
show themselves hypocrites sooner by preferring their
children ; yea, their sinful children ; yea, the present ease,
or profit, or credit of their children, before their duty and
the honour of God. And they will rather have God pro-
voked, sin unpunished, and their children's own salvation
hazarded, than they will have them justly and regularly
chastised ; yea, some of them rise up as malignant enemies
asaint them that do it.
2. Again, when God hath convinced you of duty, if a
carnal friend, a husband, or a parent, do but contradict it,
VOL. XI. P
210 TRKATI8E OF SELF-DENIAL.
and persuade you from a known duty or a holy life, how
commonly do men obey, because forsooth they are their
friends that do persuade them ?
3. Moreover, when the case falls out that a man cannot
follow God and his duty, and be true to his soul, but he is
like to lose his friends ; how commonly is God denied, that
friends may not be denied, and conscience wounded, and
duty balked, that the favour of friends may not be lost.
O, saith one, they are the friends that I live by, my liveli-
hood is in their hands, I am undone if they cast me off!
Well, take them, and make thy best of them, and keep them
as long as thou canst ; if thou canst live better without God
than them, or canst spare God's favour better than theirs,
and they are better friends to thee than Christ is, and would
be, take thy course, and judge at last whether the friend
that thou didst choose, or that thou didst neglect and abuse,
was the better, and would have stood thee in more stead in
thy deepest extremities. Christ hath resolved you once for
all, that he that loveth father or mother more than him, is
not worthy of him, and cannot be his disciple : nay, if he
hate not father, and mother, and all ; that is, if he will not
cast them all away, and forsake them as men do hated
things, rather than forsake Christ and the glory which he
hath promised ; Luke xiv. 26. 33, And therefore, seeing
Christ hath thought meet to instance, in the forsaking of
carnal friends for his sake, as a duty of all that will be his
disciples, you may see that this is a very considerable part
of your self-denial ; and, doubtless, it is a point that
Christians are usually put to the trial in, or else Christ
would not have instanced in it. Few turn to' Christ, but
their carnal friends will turn from them. No greater ene-
mies to a man in the matters of his salvation (except carnal
self), than carnal friends ; and therefore either God or they
must be denied. For when God is for holiness, and they
against it : when they are for sinful pleasures and gain, and
God against it, both cannot be pleased ; and therefore one
of them must be denied, God or they.
TREATISE OF SELF-DENIAL. 211
€HAPTER XXX.
Revengeful Passions to be Denied.
13. Another part of self-denial consisteth in the denying
of revengeful passions, that provoke us against those that
have done us wrong, or that we judge to be our enemies.
It is the common saying of such persons as are disposed to
this sin, that * revenge is sweet ;' it easeth the minds of mali-
cious persons to have their will upon their adversaries, and
to see them at their feet. Nothing of all his honours and
prosperity could satisfy Haman till he was revenged of
Mordecai. As a burning, festering, boil, or imposthume, is
eased by opening and vent, so is a boiling passionate mind,
when by railing speeches, or revengeful actions, it venteth
itself against them that they hate. But in this also self
m,u8t be denied by all that will be Christ's disciples, for he
forgiveth none but those that can heartily forgive another :
and that we may know that this is a part of self-denial of
great necessity, he hath put it into our prayers, and will
not have us so much as ask for forgiveness ourselves, if we
cannot forgive : that we may know, that seeing it is not to
be asked for on lower terms, it is not to be hoped for. The
forgiving grace of God in Christ, doth so melt and over-
come the hearts of all true Christians, that it disposeth
them in their measure to imitate him in forgiving : and
they cannot find in their heart to take another by the throat
for a hundred pence, when their Lord hath forgiven them
ten thousand talents : Matt, xviii. 24. 28. The grace that is
most gloriously manifested in the Gospel, must needs make
the deepest impression on the soul, and consequently con-
form the soul into its image : and doubtless this is love,
and compassion, and forgiving mercy ; and therefore he that
cannot love his enemy, bless them that curse him, and pray
for them that hate and persecute him, and return good for
evil, can be no child of God ; Matt. v. 44 — 46. It is an
inhuman oblivion of our own condition, for a man to seek
revenge of another for a trifle (for it can be no greater, as
it is against such simple worms as we), when so many and
heinous sins have been forgiven us. Doth God remit to us
212 TREATISE OF SELF-DENIAL.
the everlasting torments, and shall we inflict on another the
venom of our private spleen ? I know the furious Bedlams,
and malicious wretches, do take all this but for unsatisfac-
tory talk, and it is not words that will serve their turns to
repair their honour, and ease their devilish rancorous minds.
Flesh and blood, say they, cannot endure it. Aribw. And
therefore, ** flesh and blood cannot inherit the kingdom of
God, nor corruption inherit incorruption ; 1 Cor. xv. 50.
Grace can do more than flesh and blood ; and if you cannot
forgive, you cannot be forgiven. If it be so hard for you
to forbear, yea, to love an enemy, it shall be as hard to you
to be saved, and escape the portion of the enemies of God;
and if the word of God's command be but wind with you,
the word of his promise shall be as ineffectual to your sal-
vation, as the word of his precept and persuasion was in-
effectual to your conversion and obedience. As " God is
love,'* so his sanctified ones are turned into love : love is
their new nature, and love is not of a revengeful disposi-
tion. Love is the divine nature in us, and malice provoking
to revenge is the devilish nature ; and a believer is more
afraid of the anger of God, than to take his sword of re-
venge out of his hand. He hath learned, " Avenge not
yourselves, but give place to wrath : vengeance is mine,
and I will repay, saith the Lord. Be not overcome of evil,
but overcome evil with good;" 1 Pet. ii. 21. 23. 1 Thess.
iv. 6. Rom. xii. 19.
CHAPTER XXXL
New;, Vain Histories, and other Men*s Matters, S^c.
14. Another piece of carnal pleasure to be denied, is the
delight men have in reading unprofitable histories, and
hearing news that do not concern us, and meddling with
other men's matters where we have no call.
With some fancies this is a notable part of carnal de-
light: many school-boys, and young effeminate wits, are
as much poisoned and carried away with reading romances,
feigned histories, and tale-books, and play-books, as by
almost any piece of sensuality. O, the precious hours that
have been lost upon this trash and trumpery ! but of this I
TREATISE OF SELF-DENIAL. 213
spoke before : that which now I speak is, even true history
and reports, as matter of mere news, to please a busy, rang-
ing mind. History is a very profitable study, if it be used
for right ends, and be rightly chosen. It is a very great
help to understand the Scriptures, and to know the former
and present state of the church ; and see the wonderful
works of providence, that otherwise would be as lost to us.
It is not fit that the wondrous works of God should die
with those that have seen them, and not be transmitted to
posterity. God should have the honour of his glorious
works from generation to generation, and how shall that be
if all be forgotten? He that knoweth nothing of any age
but that which he lives in, is as foolish as he that knows
nothing of any country or town but that which he lives
in. Some history is essential to our faith, and much more
is integral to it ; and yet much more is very serviceable to
it. He that hath not some competent acquaintance with
Church history, wdll be at great disadvantages in the hold-
ing and defending his faith itself against an infidel, or the
purity of religion against a papist. And he that knoweth
not the present state of the world, and of the church through
the world, doth scarce know how to order his affections, or
compose his prayers even in those greatest petitions, about
the honour, and kingdom, and will of God. They cannot
grieve with the church in grief, nor mourn with it when it
mourns ; so that it is a great duty of a Christian to labour
to understand by history the former and present state of
the church : and it is a great mark of a gracious soul that
longs to hear of the prosperity of the saints and free pro-
gress of the Gospel ; and a mark of a graceless person that
careth not for these things.
But when history is not used to acquaint us with the
matters of God, or to furnish us with useful knowledge, but
to please a ranging, carnal mind, then it is but sinful sen-
suality or vanity. Many persons have no such delight to
read the useful history of church affairs, as they have to
read the curiously penned, though less useful history of
other matters. Though I know that the history of the
whole world is very serviceable to the knowledge of divine
things, yet they that use it to holy ends will make choice
accordingly, and be no more in it than may suit with those
ends. It is the most human, with the most light, ridi-
214 TREATISE OF SELF-DEN lAI..
culous passages, that are most pleasing to vain unsanctified
wits ; but the godly delight in it so far as it shows them
something of God, and leadeth them to him. In the very
reading of Scripture, a carnal reader may be much pleased
with the history, that hath no savour in the doctrine, but is
weary to read it : and yet I must add this caution by the
way ; if we find a carnal kind of delight in Scripture history,
or any other that is profitable, we must not therefore cast
off the history, but seek after the cure of our disease, that
we may spiritually take pleasure in all for God, and he may
be the beginning, and end, and the life, and the all of our
studies and delights : and though our carnal deSght in
news and history be a sin in us, yet God doth sometimes
make it an occasion of good by leading us to that holy
truth, which after may be the means of our sanctification^
though at first we received but as a novelty.
And so the carnal pleasure that many have in hearing
news, and sitting with folks that will talk of other men's
matters, or things that concern them not, is nothing but a
sinful pleasing of the fancy, and loss of time, and neglect
of greater matters which call for all our time and care. It
was the vice of the Athenians, " for all the Athenians and
strangers that were there, spent their time in nothing else
but either to tell or to hear some new thing" (Acts xvii. 21);
yea, novelty of doctrine and religion, and teachers, is a
snare and bait to carnal fancies, which many are taken by
that are forsaken of God, having first forsaken him, and
proved false to the truth received.
CHAPTER XXXII.
Unnecessary Knowledge, and Delight therein,
15 Another part of carnal pleasure which self must be
denied in, is, a desire after unnecessary knowledge, and de-
light therein. This is the common sin of man, but not of
all alike. Even they 'Ihat can live without the knowledge
of the saving principles of religion, do yet itch to know un-
profitable things ; and many a foolish question they will be
asking about matters unrevealed, or that concern them not,
when they overlook that which their salvation lieth on : but
TREATISE OF SKLF-DENIAL. 215
the more learned sort, and especially more prying wits, and
those that are bred up among disputes, are the pronest to
this sin : and though it be an odious vice, yet it so be-
fooleth many, that they reckon it confidently among their
virtues.
God cannot be known too much, nor can any n^an be
too much in love with the true knowledge of God in Jesus
Christ. Without this knowledge the mind is not good, nor
can the heart be sanctified, or the man be saved ; nor can any
man know too much of the will and word of God ; nor yet
of his works in which he revealeth himself to the world.
But the carnal knowledge which is to be denied, is of an-
other nature than the sanctified knowledge of believers. I
shall show you the diflference in certain particular respects.
1. This desire to know, which is in the unsanctified, is
partly from mere nature and partly from a distempered fancy,
which is like a corrupt, enraged appetite, that chooseth that
which is unwholesome, and yet is over greedy after it. But
the desire after knowledge in the sanctified, is kindled by
the love of God, and the love of those holy and heavenly
things which they are inquiring after. It is not the love
of God that sets ungodly men upon their studies, but a
common and carnal desire to know : and this appears in the
end, which is next.
2. This carnal knowledge is but to feed, and furnish, and
please a carnal fancy ; because it is some adding to our un-
derstandings, and because it is naturally pleasant to know,
and because it brings in some novelty and variety, and be-
cause it makes us seem wiser than other men, and furnisheth
us with matter of discourse and ostentation, and rids the
mind of some troublesome doubts ; therefore, even the worst
have a mind to know. But this is the knowledge that
must be denied : that which must be valued and sought
after, is, to know God, that we may love, and reverence,
and trust, and admire, and honour him, and enjoy him. To
know Christ, that we may have more communion with him :
to know the word and works of God, that in them we may
know his nature and his will, and knowing his will, may serve
him and please him : these must be the ends of Christian
knowledge. There is nothing in the world that God hath
revealed, but in its place we may be willing to know, so that
we stick not in the creature, or sense of the words, or cora-
j^S ^^M ^
^16 TREATISE OF SELF-DENIAL.
mon verities, but use every thing as a book or looking-
glass : we love not a book so much for the letters, as for
the matter which they contain ; and we love not a glass
for itself, so much as for its use to show us the face which
we would see in it : so if we go to the creatures but as a
book, in which we may read the mind of God, and see his
nature, and as a glass in which his glory doth shine forth,
our study and knowledge will be sanctified and divine.
And thus, as Paul would know nothing but Christ crucified,
so every Christian should be able to say that he would know
nothing but God in Christ : for though we know a thousand
matters, and that of the lowest nature in themselves, yet as
long as we study them not for themselves, but for God, it is
not them that we know so much as God in them ; and so
all is but the knowing of God : even as in our duty, though
the works may be many and mean that we are employed in,
yet all is but the serving of God, as long as we do them all
for him. This is the main difference between an unsancti-
fied scholar, and a servant of God in all their studies : one
of them is but recreating his curious fancy or inquisitive
mind, and seeking matter of honour and applause, or some
way or other studying for himself : but the other is search-
ing after the nature and will of his Creator, and learning
how to do his work in that manner as may please and honour
him most. So that when they are reading the same books,
and studying the same subjects, they are upon quite dif-
ferent works, as having contrary ends in all their studies :
the one is content with bare speculation and airy know-
ledge, which puffeth up ; and the other studieth and knoweth
practically to feed the holy fire of love in his heart, and to
guide, and quicken, and strengthen him for obedience.
3. Moreover, there is a difference commonly in the sub-
ject which they most desire to know : for though there is
no truth but a wicked man may know, which a true Christian
knoweth, and also but few truths but what he may for selfish
ends be desirous to know ; yet ordinarily a carnal heart is
much more forward to study common sciences than divinity,
and in divinity to study least the practical part, and to be
most in points that exercise the brain, and lie further from
the heart ; but the sanctified man delighteth most in know-
ing the mystery of redemption, the riches of grace, the
glory which he hopeth for, the nature and will of God, the
.r . ^' ^ m ^
I
Tin: ATI SE oi' self-di:nial. 217
way of duty, the temptations that are before him, and his
danger by them and the way to escape, with such other
useful truths which he must live upon. One feeds upon the
air and chaff of words and notions, or common truths ; and
the other is taken up with the most spiritual, heavenly, and
necessary matters : yea, it is not so much the truth, as the
matter or thing revealed by it, which the Christian looks
after : it is not only to understand the meaning of the
Scripture, but to find, and love, and enjoy that God, that
Christ, that Spirit, that life, which is revealed in those words
of Scripture ; but the hypocrite sticks most in a gramma-
tical, superficial kind of knowledge.
4. Moreover, carnal love of knowledge doth draw the
soul from God to the creature : it is self and the creature
that is sought after in it, and therefore the more such know-
ledge, the further from God. This was Adam's temptation
and sin, to desire to know good and evil for himself, so
that he might have less need to live in an implicit belief
of God, and dependance on him, but might be acquainted
what was good and evil for himself, that he might trust
himself, and live to himself; but spiritual knowledge carrieth
us from self.
5. Carnal knowledge would break God's bounds, and
would needs know that which God hath not revealed, and
pry into the secrets of heaven : with a presumptuous im-
modesty they would reach to that which is above man,
while they are wilfully or negligently ignorant of that which
should heal them of their brutishness. They are so shallow
that they comprehend not any one of the smallest creatures
of God, and yet they have arrogant, proud conceits, that
must be satisfied about the highest mysteries : and though,
through their own unpreparedness and ignorance, they know
not that which else they might know, and cannot see the
strength of a reason which the wise can see, yet will they
sooner quarrel with the light than with their eyes, and sus-
pect the reasons and words of God rather than their pur-
blind minds. But spiritual knowledge is modest, and hum-
ble, and obedient, and presumeth not to climb any higher
than the ladder, lest he lose more by such a step too high,
than he got by all his labour hitherto ; and find himself all
in pieces at the bottom, while he would needs climb above
the top. He finds work enough in what God hath com-
218 IREATPSE OF SELF-DENIAL.
manded him to study in his word, and therefore hath no
leisure to look after things that God hath hid from him :
it is for the use of knowledge that he would know, and
therefore he hath no great mind of that which is useless ;
and he knows that God is the best judge of that, and
therefore he takes that to be best for him which is pre-
scribed him.
6. Carnal students are apt to learn in the ways which
their interests and fancies lead them to, but holy students
learn of God in his prescribed way ; that is, 1. In his church,
which is his school. 2. And in and by his holy Scripture,
which is the book he sets us to learn. And 3. By his minis-
ters, whom he commandeth to teach us. 4. And in obedi-
ence to his Spirit, that must make all effectual. And 5.
In fervent prayer to God for that Spirit and a blessing.
This is God*s way in which he will bring men to saving
knowledge.
7. Also, carnal students observe not (commonly) God's
order in their learning ; but they begin at that which suiteth
best with their carnal interest or disposition, as being least
against it ; and they catch here and there a little, and make
what they list of it, and force it to their carnal sense, and to
speak for that which their minds are most affected to. But
the sanctified student begins at the bottom, and first seeks
to know the essentials of religion, and points that life lieth
most upon ; and so he proceeds in order, and takes the
lesson which God and his teachers set him, and takes up
truths as they lie in order of necessity and use.
8. And in the manner also the difference is great. The
carnal student searcheth presumptuously, self-conceitedly,
and unreverently, and speaks of holy things accordingly,
and censureth them when he should censure himself and
actions by them, and bendeth the words of God to his own
carnal interest and will. But the spiritual student searcheth
meekly with fear and reverence, with self-suspicion and
consciousness of his exceeding darkness, and with a willing-
ness and resolution to submit to the light for conviction
and for the guidance of his conversation.
And now you see what carnal studies are, remember that
to avoid them is part of your self-denial. Restrain your
ranging fantasies and understanding, as you would do a
ranging appetite. If you have a mind that would fain reach
TREATISE OF SKLF-DENIAL. 21§
higher than God hath given you light in Scripture, or a mind
that must needs be satisfied of the reasons of all God's ways,
and murmureth if any of its doubts be unresolved, remem-
ber that this is self that must be denied ; and if any be wise
in his own eyes, he must become a fool, that he may be wise
(1 Cor. iii. 18.), and as little children must you come to the
school of Christ, if you will indeed be his disciples. And
remember that this intellectual voluptuousness, licentious-
ness, and presumption of carnal minds, is a higher, and in
some respects greater and more dangerous vice, than bru-
tish sensuality. And you may cheat and undo your souls
in a civil course of carnal, selfish studies, as well as in a
course of more gross and sensual voluptuousness.
CHAPTER XXXIII.
Factious Desire of the Success of our oiun Opinions and Parties,
as such, &)C,
16. Another selfish interest to be denied, is, the factious
desire of the success of any odd opinions which we have
espoused, and of the increase and prosperity of any dividing
party in the church which we have addicted ourselves unto.
It exceedingly delighteth a carnal mind, that his judg-
ment should be admired, and he should be taken as the
light of the country round about him ; and therefore when
he hath hatched any opinion of his own, or espoused any
whereby his singularity may be manifested, or by which his
selfish interest maybe promoted, he is as careful to promote
these opinions, and the party that holdeth with him, as a
covetous man is to promote his gain. There is indeed as
much of self in many men's heresies and church-divisons,
as any sensualist hath in his way. And hence it is that a
zeal for selfish opinions is easily got and easily maintained ;
when zeal for the saving truths of God is hardly kindled,
and hardly kept alive. Yea, multitudes in the world do
make the very truth to be the matter of their carnal interest
in it; while they some way get a seeming peculiar interest,
and promote it but as an opinion of their own, or of their
party, and use it for selfish, carnal ends. And hence it is
that many that are called orthodox, can easily get and keep
220 TKKATISE OF SELF-DENIAL.
a burning zeal for their orthodox opinions, when practical
Christians do find it a very hard matter to be zealous for
the same truths in a practical way. Many ungodly men
will be hot in disputing for the truth, and crying down all
that are against it, and perhaps so far exceed their bounds,
that the godly dare not follow them ! And the reason is
clear. Whether it be truth or error that a man holds, if he
hold it but as a conceit of his own, or as the opinion of his
party, or to be noted in the world, as one that hath found
out more truth than others, or any way make it but the mat-
ter of his selfish interest, nature and corruption will furnish
him with a zeal for it ; it is easy to go where sin and satan
drives, and to be zealous where zeal hath so small resist-
ance ; and to swim down the stream of corrupted nature.
But it is not so easy to be zealous in the practical saving
entertainment of the truth, and exercising that faith and
love to God and holy obedience which truth is sent to work
in us. A schismatical or opinionative use of truth itself, is
but an using it for self against the God of truth ; and it is
no more wonder to see men zealous in this, than to see men
forward and hot in any evil ; we cannot tell how to quench
or restrain this selfish, carnal kind of zeal. But when men
should use the truth for God and their salvation against sa-
tan, and sin, and self, then it is hard to make them zealous ;
they are like green wood, or wet fuel on the fire, that will
not burn without much blowing, and soon goeth out when
it seemeth to be kindled, if once you leave it to itself. Paul
spoke not nonsense when he said, " For ye are yet carnal ;
for whereas there is among you envying, and strife, and di-
visions, are ye not carnal and walk as men ? For while one
saith, I am of Paul, and another I am of Apollos, are ye not
carnal?" 1 Cor. iii. 3 — 5. How secretly soever it may lurk,
there is doubtless much of self and flesh in heresies and un-
just divisions. I know that most of them little perceive it.
James and John in their zeal, which would have called for
fire from heaven, did not know what spirit they were of.
But God would not have spoke it, if it were not true, ** Now
I beseech you, brethren, mark them which cause divisions,
and offences, contrary to the doctrine which ye have learn-
ed, and avoid them : for they that are such, serve not our
Lord Jesus Christ, but their own belly ; and by good words
and fair speeches, deceive the hearts of the simple ;" Rom.
TREATISE OF SELF-DENIAL. 221
xvi. 17. Though they little believe that there is any such
wickedness in them as this, yet the Spirit of God, that is
the searcher of hearts, is acquainted with it ; and assureth
us, that both at the bottom and the end, church-dividing
courses have a carnal, selfish nature: it is some secret in-
terest of self, (though scarce discerned) that kindleth the
zeal, and carrieth on the work ; it is not God that is served
by the divisions of his church. Many sects now among us,
do put a face of truth and zeal upon their cause; but self is
the more dangerously powerful with them, by how much the
less suspected or observed. The Papists, under the pretence
of the church's union, are great dividers of the Christian
world, unchurching the far greatest part of the church, and
separating from all that be not subjects of the Pope of
Rome : and do you think it is not self and flesh that is the
principle and life, and the end of this their schism? Were
it not for the upholding of their usurped power and worldly
immunities, and greatness of the clergy, it is morally impos-
sible that so many men of reason and learning could concur
in such a schism, and in so many gross conceits as go along
with it. It is not the pope that they are principally united
in ; for the greatest part of them, it is too evident that it is
selfish and fleshly interest that is their centre, to which the
pope is but a means. Hence it is that many of their Jesuits
and Friars are carried abroad in the world, with such a
fire of zeal, to promote their cause, that they will compass
sea and land for it, and day and night are busy at the work,
to pl6t, and contrive, and insinuate, and deceive, and think
no cost or pains too great. For a selfish, sinful zeal and di-
ligence hath so many friends, and so little hindrance, that it
is easily maintained ; but so is not the healing, peaceable,
practical, and holy zeal of true believers.
Well ! consider what I say to you from the word of the
Lord : there is a selfish, di5^^iding zeal in religion, which must
be denied as well as whoredom or drunkenness. If you ask
me how it is known ; briefly now I shall only tell you this
much of it: 1. That it is usually for either an error or a par-
ticular truth, against the interest or advantage of the body
of unquestionable Christian verities. They can let religion
suffer by it, so their opinion do but thrive. 2. It is usually
for an opinion by reason of some special endearment or in-
terest of their own in it. 3. They cry up that opinion with
222 TREATISE OF SELF-DENIAL.
a zeal and diligence much exceeding that which they be-
stow upon other opinions of equal weight; and lay a gi eater
stress upon it, than any show of reason will allow them.
4. They usually are zealous for a party and division, against
the unity of the Catholic church. 5. Their zeal is most
commonly turned against the faithful pastors of the church ;
for it is hard to keep in with schism, and with faithful pas-
tors too : and if the ministers will not own their sin and
error, they will disown the ministers. The Anabaptists,
and other sects of late, would never have been so much
against Christ's ministers, if the ministers had not been
against their way. 6. Their course doth in the conclusion,
bring down religion, and hinder the thriving of the Gospel
and of godliness. Mark, what is the issue of most of those
ways, that these men are so hot for ! Doth it go better
or worse with the church and cause of Christ in general,
where they are, than it did before ? Is religion in more
strength and beauty, and life, and honour? Or doth real
holiness more abound ? If so, be not too hasty to censure
their zeal. But usually all these dividing ways, are the dis-
eases of the church ; which cause its languishing, decay,
and dissolution. 7. Lastly, this selfish zeal is commonly
censorious, and uncharitable, and diminisheth Christian
love, and sets those reproaching and despising each other,
that should have lived in the union and communion of
saints. Where you find these properties of your zeal and
desire, for the promoting of your opinions or parties in re-
ligion, you have great reason to make it presently your bu-
siness to find out that insinuating self, which maketh your
religion carnal, and to deny and mortify it.
CHAPTER XXXIV.
Carnal Liberty to he Denied : what.
17. Another selfish interest to be denied, is, carnal liberty.
A thing that selfishness hath strangely brought of late into
so much credit, that abundance among us think they are
doing some special service to God, their country, the church,
and their own souls, when they are but deeply engaged for
the devil, by a self-seeking spirit, in a carnal course. For
TREATISE OF SELF-DENIAL. 223
the discovery of this dangerous, common disease, I must
first tell you, that there is a threefold liberty which must
carefully be differenced. 1. There is a holy, blessed liberty
which no man must deny. 2. There is a wicked liberty,
which no man should desire. 3. And between these two
there is a common, natural, and civil liberty, which is good
in its place, as other worldly matters are, but must be de-
nied, when it stands in competition with higher and better
things ; and, as all other worldly matters, is holy when it is
holily esteemed and used ; that is, for God ; but sinful
when it is sinfully esteemed and used, and that is for carnal
self.
I. The first of these is not to be denied, but all other li-
berty to be denied for it. This holy liberty consisteth in
these following particulars. 1. To be freed from the power
of sin, which is the disability, the deformity, the death of
the soul. 2. From the guilt of sin, and the wrath of God,
and the curse of the law. 3. To be restored to God by
Christ, in union, reconciliation, and sanctification ; and our
enthralled spirits set free, to know, and love, and serve him,
and delight in him. Where the Spirit of the Lord is, there
is liberty ; 2 Cor. iii. 17. God is the soul's freedom, who is
its lord, and life, and end, and all. 4. To be delivered from
satan as a deceiver, and enemy, and executioner of the wrath
of God. 5. To be freed from that law or covenant of works,
which requireth that which to us is become impossible.
6. To be freed from that burdensome task of useless cere-
monies, imposed on the church in times of infancy and
darkness. 7. To be freed from the accusations of a guilty
conscience, and those self-tormentings which in the wicked
are the foretastes of hell. 8. To be freed from such tempo-
ral judgments here as might hinder our salvation, or our
service of God. 9. To be free from the condemnins sen-
tence at the last day, and the everlasting torments which
the wicked must endure. 10. And to be delivered into the
blessed sight of God, and the perfect fruition and pleasing
of him, in perfect love, and joy, and praise to all eternity.
This is the liberty which you must not deny, which I there-
fore name, that by the way you may see, that it is not for
nothing that the other sorts of liberty are to be denied.
II. The second sort of liberty is, that which is wicked
and directly evil, which all men should deny ; and this is a
224 TREATISE OF SELF-DENIAL.
freedom from righteousness, as the apostle calls it, Rom. vi.
20. To be free from a voluntary subjection to God, and
free from those sighs and groans for sin, and that godly
sorrow which the sanctified undergo ; and to be free from
all those spiritual motions and changing works upon their
hearts, which the Spirit doth work on all the saints ; to be
free from holy speeches, and holy prayer, and other duties,
and from that strict and holy manner of living which God
commandeth ; to be at liberty to sin against God, and to
please the flesh, and follow their own imaginations and
wills, let God say what he will to the contrary : to be free
to eat and drink what we love and have a mind of, and to be
merry, and wanton, and lustful, and worldly, and take our
course without being curbed by so precise a law, as God
hath given us ; to be free from a heavenly conversation, and
those preparations for death, and that communion with God
which the saints partake of: this is the wicked liberty of
the world, which the worst of carnal men desire ; and the
next beyond this, is a liberty to lie in the fire of hell, and a
freedom from salvation, and from the everlasting joy and
praises of the saints. If freedom from grace and holiness
deserve the name of freedom, then you may next call dam-
nation a freedom.
And it is part also of this sinful, miserable liberty to be
free from the government, and officers, and good laws which
rule the church and commonwealth. And such wretches
there are in the world, that seriously judge it a desirable
liberty to be free from these. They think that their country
is free, when every man may do what he list, and they have
no king or other governors, or none that will look after
them, and punish their miscarriages ; and they think the
church is free, when they have no pastors, or when pastors
have least power over them, and they may do what they list.
And indeed if they were rid of magistrates and ministers,
they were free ! As a school is free that hath shut out the
master, or have rejected him, and teach and rule one ano-
ther ! And as a ship is free when the master and pilot are
thrown overboard ; and as an army is free when they have
cast off' or lost their commanders ! Or to speak more fitly,
as a hospital is free when they are delivered of their physi-
cian; and as the madmen in bedlam are free when they have
killed, or escaped from their keepers ! As infidels keep their
TREATISE OF SELF-DENIAL. 225
fi-eedom, by refusing Christ in himself; so carnal dividers
and heretics keep their freedom, by refusing his officers,
and Christ in those officers ; " For he that heareth them,
heareth him ; and he that despiseth them, despiseth him ;
and he that despiseth, despiseth not man but God;" Lukex.
16. 1 Thess. iv. 8.
And another part of this ungodly liberty is, to be free
from the exercise, at least, of this power of magistrates and
ministers, so far as not to be restrained from sin, though they
be not free from the state of subjects. To swear, and be
drunk, and live as most ale-sellers, on the damning sins of
others, and make a trade of selling men their damnation, and
to have no magistrate punish them, no officer trouble them,
and no neighbour accuse them ; this is their liberty. To
game, and roar, and revel, and have nobody say to them,
why do you so, is part of their liberty. To have leave with-
out restraint to make all others as bad as themselves, and
if they are infidels or heretics, to persuade other men to it:
if they hold any opinion against the God that made them,
against Christ, against the Spirit of God, against the word
and laws of God, against his ministers, his church, his ordi-
nances, against any necessary point of faith, or if they have
any false conceit that leads straight to hell, that they may
have full power, licence, and authority, to bring as many as
they can to be of the same mind, that they may not be un-
profitable servants to the devil, nor go to hell alone, this is
a great part of their impious liberty. And because the
name of conscience is become honourable, they call this by
the name of liberty of conscience ; when indeed it is liberty
of practice that they mean, and not liberty of conscience ;
for their conscience cannot be altered by force, nor touched
by the sword. It is they that deprive men of the liberty of
their consciences, whilst by false teaching they put out the
eye of conscience, and enslave it to sinful, false conceits.
And conscience is science ; and error is not science but ig-
norance ; and therefore as error is not conscience, but the
destruction of conscience ; so liberty to error, is no liberty
of conscience, but a liberty to destroy conscience : much
less is it liberty of conscience to sin against God, and draw
others from conscience into error, and poison men's souls,
VOL. XI. Q
226 TREATISE OF SELF-DENIAL.
and hinder the Gospel, and promote the work and kingdom
of the devil.
And many of our miserable, sottish people take it for a
part of their desired liberty to be free from ministers* spi-
ritual oversight and government, and not be catechised or
called to an account, or examined about the state of their
souls, nor questioned about their lives, but that they may
do what they will, and have sacraments, and all ordinances
on what terms and in what manner they will, and to have
ministers bow their judgment to theirs, and lay their con-
sciences at the feet of every carnal, ignorant wretch, and be
but their servants to do what they would have them ; this is
the liberty that satan's servants do desire.
And withal, that they may be free from necessary pay-
ments for the safety of the commonwealth, and from the ne-
cessary retribution to God, for the church and poor, yea
from giving but the ministers their own ; all this they take
for part of their liberty. But they are all such liberties as
Christ never purchased, and the Gospel never bestowed,
and never made the owners happy : it is a liberty to starve
their own souls, and go quietly to everlasting torment, and
not be molested by preachers and puritans, but to sin against
God, and damn themselves, and be let alone, and have no-
body tell them of it, or ask them, why will you do so ? In
a word, it is that liberty that Christ died to save his people
from, and which the Gospel would take down, and the Spi-
rit, ministry, and ordinances would overthrow, and which
no wise and good man hath reason to desire ; and it is that
liberty which God will save all those from, whom he will
save from the flames of hell.
III. The third sort of liberty is that which is in itself in-
different, or to be reckoned among the common, transitory
benefits of this life, which with God's blessing is a mercy ;
and well used may do good, but otherwise is hurtful, or lit-
tle worth. This liberty is not the natural liberty of the will,
which in regard of its own illicit acts is nothing but the
power of self-determination ; and in regard of internal impe-
rate acts, is nothing but a power or freedom to do what we
will. For these are so our own, if not ourselves, that no
man can take them from us ; at least the first. Nor is it the
ethical liberty of the soul from sin by gracious habits ; for
this is ever good, as was said before. Nor is it a political
TREATISE OF SELF-DENIAL. 227
liberty from those tyrannous laws or practices of men that
would root out the Gospel and pull down the kingdom of
Christ, and set up iniquity. This liberty must be desired,
and not denied, even when we submit ourselves to prose-
cution; but it is, 1. The civil liberty of being from under
the government of others and of having a hand in govern-
ment ourselves. 2. The liberty of being from under the go-
vernment of strangers, conquerors, or enemies. 3. The li-
berty of choosing our own governors, and having them not
by other men's election set over us. 4. A liberty from
burdensome payments and taxes, which are of no necessity
to our good. 5. A liberty from arbitrary government, and
from being liable to the mere will and passions of men. 6.
A protection from the abuses and injuries of others. 7. And
a liberty for our bodies from the restraint of imprisonment.
All these are things that in themselves are naturally good ;
and especially the two last are very great mercies. But yet
as the five first are smaller matters, so all of them are but
temporal, transitory things, and not to be regarded in com-
parison of Christ and the heavenly liberties. The dearest
of them must be denied when they stand in the way of duty,
and cannot be had on terms of innocency. To sin for li-
berty, is to leap out of the frying-pan into the fire, as the
proverb is; to become the prisoners of the devil, that we
may not be the prisoners of men ; to enslave the soul for
the liberty of the body. Believe it, sin makes deeper galls
than bolts or scourges do : it is an easy durance to lie in
gaol, in comparison of lying in sin, or under the wrath of
God. At the farthest, death will free you from imprison-
ment, but death alone will not free you from sin. It is but
men's foolish conceits that makes imprisonment so grievous
to the most. It is the same earth that they tread on, and
the same air that they breathe in as before. The great trou-
ble is that they have not their wills ; for when their own
wills do as much confine them, it is then no trouble. I can
confine myself to one room, to one chair, the far greatest
part of the year for my studies ; and why should I not bear
as well to be so confined by another, if my own will could
but comply with it? Never grudge at restraint or impri-
sonment then, but find out some employment in it, whereby
you may be serviceable to God, or at least serve him by
your sufferings, and then rejpice in it, and bring your minds
228 TREATISE OF SELF-DENIAL.
to your condition, and bo you may set yourself at liberty
in spite of the greatest tyrant in the world. Imprisonment
is but a penal restraint ; and if it be not involuntary, it is
scarcely penal : it is therefore in your power whether you
will be prisoner or not, because it is in your power whether
it shall be involuntary or not. Be but willing of your con-
finement, and you are at liberty ; and though you are not
out of the place, you are out of the prison. The same room
that is a prison to the rest, is none to the keeper that guards
them, because apprehending it to be for his commodity, he
is willing of it, and their prison is his home. And if you do
but apprehend how you are called from temptations, and
have an opportunity of honouring God, or at least of being
more humbled and mortified, and so bring your mind to
consent to your habitation, it is become your home and place
of freedom : however he is unworthy of the liberty of the
saints, that cannot deny the liberty of his habitation or bo-
dily abode for the attaining of it.
And for the things that men make such a stir about in
the world, under the name of their civil liberties, some of
them are no liberties, but fancies or miseries, and the rest of
them are no further to be valued than they are subservient
to the kingdom of Christ, and the good of souls. Conceited
people call it their liberty to be governed rather by four hun-
dred than by one, or by popularity than by other forms of
government, and a great stir they make about this, as if their
felicity did consist in it; when as the true liberty of a com-
monwealth consisteth in the fullest conformity of their laws
and their execution to the will of God ; in being free from
all laws or passions of men that encourage iniquity, and are
against the Gospel or the common good, and peace and wel-
fare of the body: in a word, to have government best fitted
to the ends of government, which is such a temporal safety
and prosperity as most conduceth to the service and honour
of God ; but the species of government is none of this liberty
in itself considered. A people may be at much more liberty
under a pious monarch than an impious or unskilful demo-
cracy. The free choice of the most when they are bad (as
where is it better?) may enslave the best; and the awe and
interest of the rich is commonly such upon the people, that
a free choice is somewhat strange. And that sort of go-
vernment may be fittest for one people, that is unfit for an-
TREATISE OF SELF-DENIAL. 229
other ; and their happiness lieth not in the species of go-
vernment, let them stretch their wits to invent new forms as
long as they will, but in the predominancy of God and his
interest in the hearts of the governors, and in their laws, their
officers, and execution. This is it, and nothing but this in
government, that will give the commonwealth that desirable
liberty, in which their welfare doth consist.
And therefore those persons are enemies to the liberty of
their country, that under that name would advance such
kind of popular interest as is plainly against the interest of
Christ; and must have magistrates and ministers restrained
from doing the work of the omnipotent Sovereign, the one
froin punishing sin (if it be against the first table, or come but
under the name of conscience), and the other from exercis-
ing church discipline, and all under pretence of the people's
liberties. All these are carnal liberties to be denied.
CHAPTER XXXV.
Our Native Country and Habitations Denied.
18. Another part of carnal self-interest to be denied, is,
our native country, or place of habitation, with all the com-
forts and accommodations they afford us. It is lawful to
have some special love to our own country ; but not such as
shall prevail against the love of Christ, or seem sufficient to
entangle us in sin. We must shew our love to it princi-
pally by desiring and endeavouring, that God's name may
be hallowed, and his kingdom maintained, and his will ful-
filled among and by our countrymen ; but if they should
turn enemies to the Gospel or to godliness, we must love the
servants of God abroad, much better than his enemies at
home ; and wish the success of his servants, though of other
countries, against his enemies, though they were of our
own. And if we cannot serve God, or enjoy the freedom of
a good conscience at home, another nation, though it were
in the utmost parts of the earth, where we may better serve
God, must seem abetter place to us. And if we be banish-
ed or necessitated to forsake our country, we must not stick
at it, for the cause of Christ. It is none of the greatest
230 TREATISE OF SELF-DENIAL.
trials to be put to remove from one country to another, as
long as we have necessaries, wherever we come. We have
the same God to be with us, and take care of us, beyond the
sea, as at home; the same earth, and air, and sun to shine
upon us; the same Spirit, and grace, and promises to accom-
pany us ; the same saints of God, and ordinances of wor-
ship, may be had in other countries as our own. It is a
kind of childishness to make such a matter of being driven
out of one kingdom into another, when we have the same or
greater mercies in the other. All is but our Father's house ;
and we do but remove from room to room. " The earth is
the Lord's and the fulness thereof." As I said before of im-
prisonment, so I say of banishment : it is in our own wills
by consenting to it, to make it no banishment. If you will
make an affliction and a great matter of it, you may. A
merchant or factor can live for his commodity, far from
home, even among Turks and infidels, and take it for no ba-
nishment ; much more should you do for the sake of Christ.
Every place is our own country where our master's work
lieth. We are but pilgrims ; and as long as we are not out
of our way, we need not complain much of being out of our
country. Indeed we are here but strangers, and this is not
our country, and therefore let us not over-love it upon a mis-
take. The apostles of Christ did purposely leave their
countries, and travel about the countries of the world, to
bring them the doctrine of salvation by Christ. And is it
not better be walking lights to illuminate the world, than
candles shut up within the walls of our own habitation ?
" By faith Abraham, when he was called to go into a place
which he should after receive for an inheritance, obeyed, and
went out, not knowing whither he went. By faith he so-
journed in the land of promise, as in a strange country,
dwelling in tabernacles — for he looked for a city which had
foundations, whose builder and maker is God ;" Heb. xi. 8,
9. 19. " They confessed that they were strangers and pil-
grims on the earth ; for they that say such things, declare
plainly that they seek a country: and truly if they had been
mindful of that country from whence they came out, they
might have had opportunity to have returned : but now they
desire a better country, that is, a heavenly : wherefore God
is not ashamed to be called their God ; for he hath prepared
for them a city;" ver. 13—16. It was the sorest kind of
TREATISE OF SELF-DENIAL. 231
banishment that the saints endured, that is mentioned,
•' they wandered about in sheep-skins and goat-skins, being
destitute, afflicted, tormented ; of whom the world was not
worthy : they wandered in deserts and mountains, and in
dens and caves of the earth ;" Heb. xi. 37, 38. We judge our-
selves unworthy of Christ and the new Jerusalem, and our
heavenly cQuntry, if we cannot deny an earthly, sinful coun-
try for them.
CHAPTER XXXVI.
Bodily Health and Ease from Torments.
19. But a far greater interest of self to be denied, doth
consist in our bodily health and ease, and from those pains
and torments which persecutors use to inflict upon the
godly. An averseness to suffering is natural to man, and
in itself no sin ; but an excessive averseness doth signify
too much tenderness of the flesh, and too little power of
reason, which should quiet the mind when it cannot abate
the pain of the body, and must use to submit to a lesser
evil to avoid a greater ; or to obtain a greater good than it
depriveth us of: Paul and Silas could sing with their bodies
sore and their feet in the stocks. To be joyful in tribula-
tion should be no strange matter to a saint, much more with
a patient submission to undergo it. We may not thrust
ourselves into the fire, nor choose suffering without a call ;
but we must suffer rather than sin, and choose the wounds
and hurts of the body before the wounds and losses of the
soul. But because flesh and blood will draw back, and
make too great a matter of sufferings, I shall briefly give
you ten considerations, that may persuade you herein to
deny yourselves ; and in two cases I desire you to make use
of them. First, in case you have no way to escape suffering
but by sinning, then deny yourselves and choose to suffer.
Secondly, in case of God's afflictions, which unavoidably
lie upon you, then deny yourselves by a quiet and patient
submission ; and for both consider, —
1. That is the best condition for us in which we may be
most serviceable to God. And if we suffer for righteous-
ness, we may serve God as well in such suffering as in a
232 TREATISE OF SELF-DENIAL.
prosperous state ; or if God himself afflict us, we may serve
him in our affliction : our patience then is the service that
we are called to. The sufferings of the saints have done
very much to the promoting of the Gospel and building of
the church : men will see that there is somewhat worth the
suffering for in the Christian religion, and see that heaven
is taken by believers for a certain thing, when they can let
go earth for it : they will be moved to inquire, what it is
that moves you to such constancy and patience ; and why
should we not be willing of that condition in which we do
our master the best service, whatever the doing of it shall
cost us ? The commodity of our end is the chiefest com-
modity.
2. That is the best condition for us in which we may
have most of God. But certainly we may have as much,
and usually more, of God in suffering, especially for his
cause, than we can have in prosperity ; especially when we
sin to escape these sufferings. Is it bodily ease, or God,
that you set most by? It will be seen by your choice. If
you prefer your ease before him, you must expect to have
no better than you choose : if you prefer him before your
ease and prosperity, you must be gladder of God with ad-
versity and pain, than of prosperity and ease without him.
A beast hath health and ease as well as you, and yet you
will not think him as happy. If you are tormented, or lose
your health for Christ, you lose nothing but what a Turk or
infidel hath ; yea, but what a beast hath as well as you !
But you may have that of God, by the advantage of your
suffering, that none but saints have ; and God's presence
can make a suffering state as sweet as a prosperous. And
he hath given you ground in his promises to expect it,
" When thou passeth through the fire, I will be with thee ;'*
Isa. xliii. 1 — 3. *' There hath no temptation taken you,
but what is common to man ; but God is faithful, who will
not suffer you to be tempted above that you are able : but
will with the temptation also make a way to escape, that
you may be able to bear it ;" 1 Cor. x. 13. " If ye be re-
proached for the name of Christ, happy are ye ; for the spirit
of glory and of God resteth upon you : on their part he is
evil spoken of, but on your part he is glorified ;" 1 Pet. iv.
14. ** If any man suffer as a Christian, let him not be
ashamed, but let him glorify Qod on this behalf;" ver. 16.
TREATISE OF SELF-DENIAL. 433
What is the Scripture fuller of than comforting promises
to the sufferers for Christ? To fly from such sufferings
then, is but to fly from the presence of God and our own
consolations.
3. At least these sufferings further our sanctification,
and make us better. And is not that our best condition
that makes us best? Common experience, as well as Scrip-
ture, may satisfy us that a suffering state doth very much
further humiliation and mortification, and bring men to a
deeper sense of sin, and help all the truths of God to work,
and make them more sensible and serious than in prosperity.
Then we do not only hear, but feel that sin is evil, and that
the world is vain, and that the threatenings of God are true.
Why, Christian, if thou didst but know that thou shouldst
have more of the Spirit and its graces, and less of sin, in a
suffering estate than in ease and plenty, wouldst thou not
even choose it and be glad of it ? Is not sin worse than
suffering to thee, and holiness better than ease and peace ?
Alas, what senseless, careless persons should we be, if it
were not for the help of suftering ! Grace useth to work by
means, and this is the common means.
4. Consider, that pain and suffering we shall have, whe-
ther for Christ or not. The worst men undergo almost as
much by ordinary sicknesses, and losses, and crosses, as the
martyrs do that suffer for Christ : sin will bring suffering,
and it is better have that which is sanctified by the interest
of Christ, than that which is not.
5. And a Christian that hath so much ado to curb and
rule the flesh in prosperity, methinks should the more pa-
tiently bear adversity, because God sets in by it, and helps
him to subdue the flesh, and tame the body, and bring it
in subjection. And as it is but this burdensome flesh that
suffereth, which hath been the cause of so much suffering
to our minds, so our warfare against this flesh, which we
manage through the course of our lives, goes on more pros-
perously in the time of its sufferings than in prosperity. A
weakened enemy is more easily conquered. Do not therefore
too much take part with the suffering flesh, but self deny-
ingly justify the proceedings of the Lord.
6. And consider that the pains and suffering will be but
short. It is but a little while, and you shall feel no more
than if vou had felt nothing ; and that which shortly will
234 TREATISE OF SELF-DENIAL.
not be, is next to that which is not. As it makes all the
pleasures and glory of the world to be a dream, and next to
nothing, because it is but a while, and they are gone, and
never return again : so it makes our sufferings next to no-
thing, that they are passing away, and almost over. And
then all tears will be wiped from your eyes ; and pain will
be forgotten, or remembered only to increase your joy.
When you are past the brunt, and safe with Christ, you will
never repent of your sufferings on earth, nor will it trouble
you then to think of the shame or sickness, or pain or tor-
ment, that here you were put to undergo. Yet a little while
and all will be over.
7. In the meantime, consider also that they are all de-
served sufferings : you deserve them from God, though not
from man ; nay, they are a thousandfold less than your
deservings. If free grace have pardoned you the main, and
rescued you from the torments of hell, methinks the remem-
brance of this wonderful mercy should make you patiently
bear the fatherly chastisements that tend to the perfecting
your deliverance.
8. And so much the rather, because they are sufferings more
gainful to you than the greatest prosperity is to the world.
When you have suffered for Christ as much as your natures
are able to bear, you need not fear being losers by him : as
he is engaged by promise to make you amends, and to give
you the reward of inheritance of glory, so he is easily able
to accomplish it. All the saints of God are in the way to
glory, but his suffering saints are in the nearest way. All
his servants are unspeakably gainers by him, but his suf-
ferers are in the most thriving way ; they shall have an
eminency of reward, or a reward above the common reward.
'* These are they that come out of great tribulation, and
have washed their robes and made them white in the blood
of the Lamb ; therefore are they before the throne of God,
and serve him day and night in his temple, and he that
sitteth on the throne shall dwell among them ;" Rev. vii. 14.
The churches therefore glory in their martyrs, and for the
patience and faith of Christians in all the persecutions and
ti'ibulations which they endure, " a manifest token of the
righteous judgment of God, that they may be counted
worthy of the kingdom of God, for which they suffer; seeing
it is a righteous thing with God to recompense tribulation
TREATISK OF SELF-DENIAL. 235
•to them that trouble them ; and to thiem that are troubled,
rest with the saints ;" 2 Thess. i. 4 — 6. *' Peter said, behold
we have forsaken all and followed thee ; what shall we
have therefore ? And Jesus said unto them, verily I say
unto you, that ye which have followed me in the regenera-
tion, when the Son of man shall sit in the throne of his
glory, ye shall also sit on twelve thrones judging the twelve
tribes of Israel,: and every one that hath forsaken houses,
or brethren, or sisters, or wife, or children, or lands, for
my names sake, shall receive a hundredfold, and shall in-
herit everlasting life ;" Matt. xix. 27 — 29. And is it not
better suffer under these terms of inconceivable advantage,
than to suffer in a natural way for nothing ?
9. And consider, that if suffering seem so great a matter
to you, that you are resolved, though by the way of sin, to
avoid it, you will escape it at so dear a rate, that you will
wish a thousand times you had endured it. There is no
escaping of Christian suffering when you are called to it, but
by running into eternal suffering. There is no escaping the
prison,, and torment, and fire of martyrdom, when you are
called to it, but by running into the fire of hell. God can
deliver you indeed on easier terms, by forbearing to call you
to it, or rescuing by his power ; but you cannot rescue
yourselves by refusing to suffer and yielding to sin, without
paying dearer for your freedom than it is worth. And there-
fore deny yourselves, and bear what God shall call you to,
lest Christ deny you, and make you suffer a thousandfold
more to all eternity.
10. Lastly, consider also, that this part of self-denial is
it that Christ hath fully and purposely taught us by his own
example. Are you better than the Lord of life? And did
they not use him worse than you are used ? Do they slander
you? And did they not so by him, calling him a gluttonous
person and a wine-bibber, and a friend of publicans and
sinners, a sabbath-breaker, an enemy to Caesar, a deceiver ;
yea, one that had a devil, and cast out devils by Beelzebub ?
Do they put a fool's coat on you, and a reed in your hand,
and make a laughingstock of you ? Remember what they
did by Christ. They mixed scorn and cruelty together when
they crowned him with a crown of thorns, and struck him
when they had covered his eyes, and bid him read wha
smote him. And do they worse than this by you ? They
2.V6' TREATISE OF SELF-DENIAL.
spit in his face, and saved a murderer, that he might be sure
to die. And do they worse than this by you 1 " Run there-
fore with patience the race that is set before you, looking
to Jesus, the author and finisher of our faith, who for the
joy that was set before him endured the cross, despising the
shame, and is set down at the right hand of the throne of
God { for consider him that endured such contradiction of
sinners against himself, lest ye be wearied and faint in your
mind ;" Heb. xii. 1 — 3. " If, when ye do well and suffer
for it, ye take it patiently, this is acceptable with God,
for even hereunto were ye called ; because Christ also suf-
fered for us, leaving us an example that ye should follow his
steps, who did no sin, neither was guile found in his mouth.
Who, when he was reviled, reviled not again j when he suf-
fered, threatened not, but committed himself to him that
judgeth righteously ; 1 Pet. ii. 20 — 23.
Upon all these considerations, you may see that in the
greatest afflictions or torments of the flesh, we have reason
enough for the practice of self-denial : and therefore as Christ
used Peter, when he persuaded him to have favoured him-
self, and to have avoided suffering, when it was necessary
for us, bidding him, " Get behind me Satan, thou art an
offence to me, for thou savourest not the things that be of
God, but those that be of men ;" Matt. xvi. 23. So do you
deal by carnal self, when it would persuade you to favour
yourselves, and put by suffering by yielding to sin. Take
this self to be but a satan to you, that savoureth not heavenly
things but earthly, and command it to be silent, and to get
behind you ; and do not so much as make your flesh of your
counsel, nor hearken to any of its advice, in case of suffer-
ing for Christ.
CHAPTER XXXVII.
Natural Life to be Denied.
20. But the greatest point of self-denial is yet behind :
nothing is so near to self as life : nothing that nature doth
so highly value, and dearly love, and tenderly look to, and
unwillingly let go. And yet this also must be denied for
Christ. All other parts of selfish interest are as it were
summed up and contracted in this ; and many a one can
TREATISE OF SELF-DENIAL. 237
yield in other points that, when he comes to this, is utterly
stalled, and will go away sorrowful, rather than follow
Christ to the death. Nothing in this world is so dear to
natural man as his life ; and, therefore, death is a thing
that he knpws not how to choose, nor to submit to, if he
could avoid it.
In three cases only, I remember that heathens them-
selves have chosen death. First, in case of some extreme
torment or other misery, which they had no other hope to
prevent or end. But this was but a choosing a speedier or
easier death before a more grievous death, though remote ;
or before a death that had so great a misery for its fore-
runner ; or at least before such a life as is a continual death.
And so the conquered heathens would frequently kill them-
selves, to prevent a more dishonourable, cruel death, from
the hand of the conqueror : and so many a one in incurable
misery wisheth rather to die than endure it, partly because
that the suffering is so great as to overcome all the comforts
of life (for I yield that some degrees of misery with life are
more terrible to nature than death) ; and partly, because that
they know they must die at last however. Secondly, in a de-
sire of fame, that they may leave behind them an honourable
name when they are dead. But this is not to desire death
but life. Fain they would live for ever ; and because they
know that it cannot be obtained (on earth), they had rather
die some honourable death a little sooner, that their names
may live when they are dead, than to die ignominiously
shortly after. Thirdly : and some have chosen to die for
the public good of their country ; but as it is very uncertain
whether the desire of a living name were not their greater
motive, so it was but a choosing a present death for their
country, before a later unavoidable death without any such
advantage. In all these cases a natural man may venture
on death that knows he cannot escape it long, but must
shortly die whether he will or no ; but if they could avoid
it, there are very few would submit to death but believers,
and none but in one of these cases : — 1. To end or avoid
some extreme, intolerable, incurable misery. 2. To deliver
their country or friends. 3. And whether any would do it
upon their ungrounded hopes of better things in the life to
come, I leave to consideration. But if it be taken for
granted that a natural man may love — 1, the comforts of
23B TREATISE OF SELF-DENlAL.
life above itself; 2, and the good of his country, or the worlds*
or his children, above his life; 3, or some carnal felicity
falsely conceited to be had in another life ; yet it is certain,
that none but a sanctified believer can love God better than
his life, or can prefer those spiritual, heavenly joys, which
consist in the holy love and fruition of God, before his life ;
and therefore he that for these can deny his life, is indeed a
Christian, and none but he. Though it be an ungrateful
vs^ord to the ears of some, I must say it again, and none but
he ; for this is the very point in which Christ, for instance,
doth put our self-denial to the trial, " he that will save his
life, shall lose it/' Whether you love an immortal, holy life
with God, or this earthly, fleshly life better, is the great
question on which it will be resolved whether you are
Christians or infidels at the heart, and whether you are
heirs of heaven or hell. Some love to God may be in the
unsanctified, but not a love to him above their Mves ; and in
some cases they may submit to death, but not for the love
of God. But both these set together, that is, a submitting
to death for the love of God, or a loving of God above this
life, is the most infallible proof of your sincerity.
I confess flesh and blood must needs think this is a very
hard saying ; and though they might consent to acknow-
ledge it a duty, and a reasonable thing to die for Christ,
and a note of excellency, and a commendable qualification
of some few extraordinary saints, yet it goeth very hardly
down with them that it should be the lowest measure of
saving grace, and that the weakest Christian must have it
that will be saved : for, say they, what can the strongest do
more than die for Christ? But to this I answer, 1. There
is no room for objections against 6o plain a word of God.
It is the wisdom of God, and not our reason, that disposeth
of the crown of life ; and therefore it is his wisdom, and not
our reason, must determine by what we shall attain it. And
if God say plainly, that *' if any man come to Christ, and
hate not his own life (that is, love it not so much less than
Christ, that for his sake he can «se it as a hated thing is
used), he cannot be his disciple" (Luke xiv. 26), it is too
late for the vote of man, or all the clamour of foolish reason,
to recall this resolution. The word of God will stand wheft
they have talked against it never so long : we may destroy
ourselves by dashing against it, but we cannot destroy or
TREATISE OF SELF-DENIAL. 239
frustrate it. 2. And whereas men ask, what can the strongest
do more than die for Christ? I answer, abundance more:
they can die for him with far greater love, and zeal, and
readiness, and joy, than the weak can do, and so bring much
more honour to him by their death. Though there be no
higher way of outward expressing our love to Christ, than
by dying for him ; yet the inward work of love may be in
very different degrees, in persons that use the same expres-
sion of it. Some may come to the stake with a little love,
comparatively, and some with fervent, hot affections : some
have much ado to yield to die, and some die so cheei fully, that
they rejoice in the opportunity of honouring God, and pass-
ing to him. Yea, and in the expressions there is much dif-
ference in the manner : some give up themselves with so
much readiness, as works more on the standers by, than
their mere patience, or the death itself. And some are drawn
so hardly to it, as drowneth much of the honour and fruit
of their martyrdom. Of this, read Mr. Pink's sermon on
Luke xiv. 26.
Object, * But nature is of God, and nature teacheth us
to love and save our lives : and is it like that the God of
nature will command and teach us to cast them away, and
so contradict his own law of nature ?'
Answ. 1. As nature teacheth you to love your lives, so
God doth not forbid you. But, 2. Is it natural to man to
be reasonable, as well as to be sensitive and animate ? To
have a reasonable soul, as to have a temporal life? 3. And
doth not reason tell us by the light of nature, that God
should be loved better than our lives ? If it did not, yet by the
help of supernatural light, even reason clearly tells us this;
and it is no contradiction for God to tell you, * love your lives,
but love him better.' And he that bids you seek the pre-
servation of your lives, doth plainly except, that you resign
them to his dispose, and that you seek not to save them from
him when he commandeth you to lay them down. So that
it is not simply against nature, to consent to die ; but when
it is for him that is the Lord and end of life, it is agreeable
to nature ; that is, though it be against our natural inclina-
tion, as we are animate and sensitive, yet it is agreeable to
our true nature as reasonable. And therefore lay all toge-
ther, and it is to be said to be agreeable to nature simply in
in such a case, because it is agreeable to the principal part
240 TltEATISE OF SELF-DENIAL.
in nature which should be predominant : it is agreeable to
nature also, that reason should dispose of the inferior powers
of the soul.
Object. * But when you have said all that you can, as long
as you plead against my nature, I cannot consent to what
you say ; words are but wind. To persuade me to consent
to die, is as much as to persuade me not to feel when I am
hurt, or to be hungry, thirsty, or sleepy, which are not in
my power, because these things are natural.'
A71SW. 1. Though hunger and thirst, and other natural
and sensitive appetites and passions, be not in your power,
yet a consent of the will to deny these is in your power. As
natural as it is to hunger and thirst, your superior faculty
of reason can prevail with you to suffer hunger and thirst in
a siege or sickness, when the suffering of it will save your
life. You will be ruled by your physician to forbear not
only many a dish, but many a meal which your appetite de-
sireth ; and your reason can persuade you to suffer the open-
ing of a vein, and the drawing out of your own blood, yea,
or the cutting off a member, when it is to save your life ; for
all that feeling and self-love is natural to you. And you
are not acquainted with the nature of friendship, if you
would not suffer much for a friend ; nor with humane affec-
tions, if you would not suffer much for parents, or children,
or your country ; so that your will is free though your sense
be not free, nor your natural appetite. Though you cannot
choose but feel when you are hurt, you might consent to
that feeling for a greater good. 2. And according to the
tenour of this objection, you may as wisely and honestly
plead for most of the wickedness of the world, and say, * it
is natural to me to lust, and therefore I may play the adul-
terer and fulfil it. It is natural to me to desire meat and
drink, and therefore I may eat and drink as long as I desire
it. It is natural to me to seek to hurt those that I am angry
with, or hate ; and therefore I may beat or kill them.' If
you must deny the passions and sensitive appetite, and the
inferior faculties of nature in one thing, why not in another?
These lower powers are made to be ruled by reason, as beasts
are made to be ruled by men, and more ; and therefore, see-
ing this argument from nature is but from the brutish part
of nature, it is but a brutish argument. And if yet you say,
that for all these words, death is so great an enemy to you.
TREATISE OF SELF-DENIAL. 241
that you cannot choose it : I answer, that is because your
reason is not illuminated and elevated by faith, to see the
necessity of choosing it, and to see those higher and better
things which by this means you may obtain. Had you that
heavenly life of faith and love which the Spirit worketh in
the saints, it would carry you above this present life, and
take you up with higher matters, and shew you that (and
so shew it you) as should procure your own consent to die.
But because this is the great point that Christ doth pur-
posely here try our self-denial by, and a point of such great
necessity to be looked after, I shall stay a little longer on
it, while I give you, 1. Some reasons to move you; and
2. Some directions to assist you, to get a self-denying sub-
mission to death when Christ requireth it.
The many lamentable defects in grace which the in-
ordinate fear of death doth intimate, I have already opened
in the fourth part of the * Saints' Rest ;' and therefore may
not now repeat them, but shall add some few considera-
tions more.
CHAPTER XXXVIII.
Twenty Reasons for denying Life.
1. Consider that our lives are not our own, but God, that
doth require them, is the absolute Lord of them : more truly
than you are owner of any thing that you have in the world,
is he the owner of your lives and you. And therefore both
in reason and justice we should be content that he dispose
of his own. If he may not freely dispose of you and your
lives, you may as well deny him the dispose of any thing,
and so deny him to be God ; for he hath the same right to
you as to any thing else, and the same power over you. And
therefore if you consent that he shall be God (for which he
needs not your consent), you must consent that he be the
owner and disposer of all, and of you as well as all things
else : otherwise he is not God.
2. You can be content that the lives of others, yea, that
all the world, should be at God*s dispose : in reason you
VOL. XI. R
242 TREATISE OV SELF-DENIAL.
cannot wish it should be otherwise. You are content that
the lives of emperors and kings, that are greater than you,
should be at his dispose. And is there not the same reason
that he dispose of your life as of theirs ? Are you better
than they, or more your own ; or hath the world more need
of you than them ? Or rather, is it not unreasonable selfish-
ness that makes so unreasonable a difference with you ? If
reason might serve, the case is plain.
3. You are contented that far greater matters than your
lives should be at God's dispose. The sun in its course,
the frame of nature, heaven and earth, and all therein, are
at his dispose, and would you wish it otherwise ? Days and
nights, and summer and winter, and times and seasons, are
at his dispose ; and you dare not murmur that all the year
is. not summer or daylight, and that there is any night or
winter. The angels of heaven are at his dispose to do his
will, and are content to be used on earth for your service,
and they desire not to be from under his dispose. And
should you desire it ? or rather desire that his will may be
done on earth as it is in heaven ? If you would not have the
crowns and kingdoms of the world at his dispose, and
heaven and earth are at his dispose, you would not have him
to be God ; but if you would have these greatest things
at his dispose, what are you then, that your lives should
be excepted?
4. Whom would you have to be the disposer of men's
lives but God ? Is any other fit for the undertaking ? No
other can give life but he ; and no other can preserve and
continue it but he ! If your life had been in any creature's
hand, you had been dead long ago ; for no creature is able
to uphold itself, much less another also. Is any creature
wise enough to order the world and the affairs thereof? Is
any creature powerful enough to dispose of the world and
all things in it? Is any creature good enough to do it with-
out the communication of its imperfection, which would dis-
order and destroy all ? I know you make no doubt of any
of these things. No creature is fit to be God ; and there-
fore none is fit to undertake the work of God : and there-
fore it must be God or none that must have the disposal of
your lives and you.
But I know what it is that self would have ! You would
have the disposal of your own lives, or else have God to
TREATISE OF SELF-DENIAL. 243
dispose of them as you would have him, which comes all to
one. But how unreasonable is this? Would you alone
have the disposal of your own lives? Or would you have
all men else in the world also to have the disposal of theirs?
If all should have this privilege, what a miserable privilege
would it prove ! No man then would die ; and then either
you must forbear marriage, or what would you do with your
posterity, when there were no room on earth ? And then
you could not punish a malefactor with death ! And what
a world would it be, if all men were disposers of themselves,
when there would be as many different ends and minds as
men ? Every man would be for himself, and an enemy to
others ; and the world would run every man on his own
head, and a madder confusion than can be imagined would
seize on all. If you would have every man have the dispose
of his own life, you would have as many Gods as men, and
so have no God ; and you would have as many kings or
rulers as men, and so have no ruler : and you would have
the world to be no world, when God were to them as no
God. And if you would not have it thus with all, what
reason have you to desire it for yourself? What are you
more than all the world, that you should be exempted from
the common state of mortals, and be at your own disposal
more than they, and be instead of God unto yourselves?
5. You think it neither cruelty nor injustice, that the
lives of brutes should be much at your disposal ! Your poor
fellow-creatures must die when you require it. Birds, and
beasts, and fishes, even multitudes of them, must die to
feed you ; yea, even for your delight, to make you a feast,
when you have no necessity. The most harmless sheep you
will not spare ; the most laborious ox, the most beautiful
bird, must give up their lives to satisfy your pleasure. And
is not God ten thousand thousand times, even infinitely
more above you, than you are above your fellow-creatures ?
Is one creature fitter to kill another, and afterwards devour
it, and become its grave, than God to dispose of the
lives of all ?
6. Where could you wish your lives to be better, than
in the hand of the most wise and gracious God? If you
may rest content, or have confidence in any, it is in him.
You need not doubt of his goodness, for he is goodness and
love itself. And therefore though you see not the world
244 TREATISE OF SELF-DENIAL.
to come that you are passing to, yet as long as you know
that you are in the hands of love itself, what cause have you
of disquiet or distrust ? And that you know that he is wise
as well as good, and alpaighty as well as wise ; and there-
fore as he meaneth you no harm (if you are his children), so
he will not mistake, nor fail in the performance. You need
not fear lest your happiness should miscarry for want of
skill in him that is omniscient, or for want of will in him
that is your father, or for want of power in him that is om-
nipotent. You may far better trust God with your lives
than yourselves, for you have not wisdom enough to know
what is best for you, nor skill to accomplish it, nor power
to go through with it ; nay, you love not yourselves so well
as God doth love you. Did you but believe this, you would
better trust him. You can trust yourselves in a narrow
ship upon the wide and raging seas, when you never saw
the country that you are going to ; and all because you be-
lieve that the voyage is for your commodity, and that you
have a skilful pilot. And cannot you commend your souls
into the hand of God, to convey you through death to the
invisible glory, as confidently as you dare commit your lives
to the conduct of a man, and to a tottering ship in a hazard-
ous ocean ? You can trust your lives on the skill of a phy-
sician ; and cannot you trust them on the will of God ? If
you had your choice, whether your lives should be at your
own dispose, or God's, you should far rather choose that God
might dispose of them than yourselves ; as it is better for
an infant to be guided and disposed of by the parents than
by itself. A good king will not kill his own subjects need-
lessly, and a natural father or mother will not needlessly
kill their own children^ yea, a very brute will tenderly che-
rish their young. And do you think that God, who is in-
finitely good, will causelessly or injuriously take your lives?
Or that he doth not mean you good even in your death ?
Object. * But how can I think it for my good to die ; and
to have my nature dissolved?
Armv. Paul " did desire to depart, or be dissolved, and
to be with Christ as best of all ;" Phil. i. 23. And did not
he know what was for his good as well as you ? He was
" willing rather to be absent from the body and present with
the Lord, than at home in the body and absent from the
Lord ; and therefore groaned earnestly, desiring to be cloth-
TREATISE OF SELF-DENIAL. 245
ed upon with his house which is from heaven, that mortality
might be swallowed up of life ;" 2 Cor. v. 1 , 2. 4. 6. 8. When
the hen hath sat to hatch her young ones, they must leave
the shell as good for nothing, and must come into a world
which they never saw before. And what of that? Should
they murmur at the breaking of their former habitation ?
Or fear the passage into so light, so wide, so strange a place,
in comparison of that in which they were in before ? No
more should we murmur at the breaking of these bodies,
and casting the shell of flesh, and passing under the con-
duct of angels, into the presence of the Lord. God is but
hatching us here by his Spirit, that he may bring us out into
the light of glory. And should we grudge at this ?
7. And what if God call you to sacrifice your lives to
him, as he called Abraham to sacrifice his son ? What if he
call you to come to him by a persecutor's hand ? Or at least
to be willing of your natural death ? He calls you but to
give up a life which you cannot keep ; and to do that wil-
lingly, which else you must do whether you will or not :
willing or unwilling, die you must ! How loath soever you
are, you are sure to die! You may turn you every way,
and look about you on the right hand and the left, to all
the friends and means in the world, and you will never find
a medicine that will here procure immortality, nor ever
escape the hand of death. " It is appointed to all men once
to die, and after that the judgment ;" Heb. ix. 27. And no
man can change the decrees of Heaven. And seeing all your
turnings and unwillingness cannot avoid it, is it not better
to submit to it willingly than unwillingly? God doth im-
pose it on you as a necessity. Your willingness may make
a virtue of necessity, and out of necessity extract a reward ;
but your unwillingness may turn your suffering into your
sin, and a necessary death unto an unnecessary misery now
(and hereafter if you be not true believers), as Paul saith of
his ministerial labours, ** If I do this thing willingly, I have
a reward : but if against my will, a dispensation is commit-
ed to me : for necessity is laid upon me" — 1 Cor. ix. 16, 17.
So I may say in the present case : if you give up your lives
willingly in the love of God, you have a reward ; but if you
do not, necessity is upon you, and die you must, whether
you will or no. You may escape the reward by your un-
willingness, but death you cannot escape. And methinks
246' TREATISE OF SELF-DENIAL.
you should see that it is little thanks to you, to give up that
life which you cannot keep ; and yet this is all that God re-
quireth. Perhaps you think, that though you cannot keep
it still, yet somewhat longer you may keep it. But you be
not sure of that. The next hour may God deprive you of
it. And O, what a dreadful thing it were, if as soon as you
have denied God your lives, he should snatch them from you
in his fury, and cast you into hell ! And if he should dis-
train for his own, as soon as you have denied it him ! And
you should die as enemies, that would not die as martyrs, and
as his friends ! And in this sense hath my text been many
a time fulfilled, " He that will save his life shall lose it."
8. Consider also, that it is upon terms of the highest advan-
tage imaginable to yourselves, that God calls you to resign
and lay down your lives. It is not indeed to lose them, but to
save them, as my text doth promise you, '* He that loseth his
life shall save it." No more than you lose your clothes which
you put off at night, and put on again in the morning ; or
rather, no more than you lose your dirty, rotten rags, when
you put them off at night, and are to have in the morning a
suit of princely attire in their stead. Will any man say,
these rags are lost ? At least they will not say that the man
is a loser by the change. That is not lost that is committed
to God, upon the ground of a promise. Nor that which is
laid out in his service, at his command. Reason will tell us,
that no man can be a loser by a course of submissive obedi-
ence to God. You cannot be at so much cost for him, or
offer him so dear a service, which he is not able and willing
to satisfy you for a thousandfold. God will not be beholden
to any man. You cannot bring him in your debt, beyond
what he doth by his bountiful promise ; but if you could,
he would not continue in your debt. You will make no-
thing of your death, if you do not either undergo it for
Christ, or bear it submissively by the power of heavenly love
constraining you. Merely to die whether you will or no,
as a fruit of sin, is common to the most ungodly men; but
if the love of God can make you voluntarily submit to death
(whether natural, or violent from persecutors), what a glo-
rious advantage may you make of it! Y^ou will 1. Put
your salvation more out of doubt than any other course in
this world could do. For whosoever perisheth, it is most
certain that such as these shall be saved. 2. And therefore
TREATISE OF SELF-DENIAL. 247
you may die with the greatest confidence and joy, as having
seen the matter of your doubts removed, and dying in the
very exercise of those graces that have the promise of sal-
vation; and in such a state as hath the fullest and most fre-
quent promises in the Gospel. 3. And then the crown of
martyrdom is the most glorious crown. You will not have
an ordinary place in heaven. These are that part of the
heavenly host that stand nearest to the throne of God, and
that praise him with the highest joys, who hath brought
them through tribulations, and redeemed them by his blood.
If a man should make a motion to you to exchange your
cottage for a palace and a kingdom, you would not stick at
it as if it were against you, because you must leave your
ancient home : and how much less should you be against
it, when you are but moved to step out of your ruinous cot-
tage into glory, when it would shortly fall upon your heads,
and you must leave it whether you will or no, for nothing.
9. What reason have you to be so tender of the flesh?
Is it the greatness of its sufferings that you stick at? Why,
you put poor beasts and birds to as much, and so do the
butchers daily for your use; and they must suffer it. And
why should the body be so dear to you? For the matter of
it, what is it but earth? And wherein is it more excellent than
the beasts that perish ? I think God hath purposely cloth-
ed your souls with so poor a dress, that you should be the
less unwilling to be unclothed, and might learn to set more
by your souls than by your bodies, and to make more care-
fully provision for them. It seems he hath purposely lodged
you in so poor a cottage, that you should not be at too
much care for it, nor be too loath to leave it. You have its
daily necessities, and infirmities, and pains, and somewhat
of its filth and loathsomeness, to tell you of its meanness ;
and why should you be so loath that so poor a cottage, so
frail a body, should be turned to dust? Dust it is, and to
dust it is sentenced. When the soul hath left it but a week,
men can scarce endure to see it or smell it ! And should
the breaking of such an earthen vessel be so unpleasing a
thing to you? And for its usefulness, though so far as it is
obedient, it was serviceable to your souls and God, yet
was it so refractory, ill-disposed, and disobedient, that it
proved no better than your enemy. Many a temptation it
hath entertained and cherished ; and many a sin hath it
248 TREATISE OF SELF-DENIAL.
drawn you to commit; those senses have let in a world of
vanity ; those wandering eyes have called in covetousness,
and pride, and lust. Those greedy appetites have been so
eager on the bait, that they have too oft borne your faith
and reason, and drawn you to excess in meats and drinks,
for matter or manner, for quality or quantity, or both.
Many a groan those sins have cost you, and many a smart-
ing day they have caused you, and a sad, uncomfortable life
you have had by reason of them, in comparison of. what you
might have had. And this flesh hath been the mother, or
nurse of all. You were engaged by your baptismal covenant
to fight against it, when you entered into the church ; and
if you are Christians, this combat hath been your daily
work, and much of the business of your lives. And yet are
you loath to have the victory, and see your enemy under
feet? Do you fight against it as for the life of your souls,
and yet are you afraid lest death should hurt it or break it
down? Have you fought yourselves friends with it, that
you are so tender of it? When you are the greatest friends
to it, it will be the most dangerous enemy to you. And do
not think that it is only sin, and not the body, that is the
flesh, that is called your enemy in Scripture. For though it
be not the body as such, or as obedient to the soul, yet is
it the body as inclining to creatures, from which the sinful
soul cannot restrain it ; and it is the body as having an in-
ordinate sensitive appetite and imagination, and so distem-
pered, as that it rebels against the Spirit, and casteth off
the rule of reason, and would not be curbed of its desires,
but have the rule of all itself. Was it not the very flesh
itself that Paulsaith he fought against, and kept under, and
brought into subjection, lest he should be cast away? ICor.
ix. 26, 27. Why should sin be called ' flesh and body' but
that it is the body of flesh that is the principal seat of
those sins that are so called? " If ye live after the flesh,
ye shall die ; but if ye, through the Spirit, do mortify the
deeds of the body, ye shall live;" Rom. viii. 13. ** If ye
sow to the flesh, of the flesh ye shall reap corruption;" Gal.
vi. 8. That which is first in being, is first in sin ; but it is
the flesh or embryo endued with sense, that is first in being.
Be not therefore too tender of that which corruption hath
made your prison and your enemy : many a time you have
been put to resist it, and watch and strive against it, and
TREATISE OF SELF-DENIAL. 249
when you have been at the best, it hath been hindering you
to be better; and when the spirit was willing the flesh was
weak, and quickly hath it caused your cooling and declen-
sion. Many a blessed hour's communion between God and
your souls, that flesh hath deprived you of: and therefore,
though still you must love it, yet you should the less grieve
or be troubled at its sufferings, seeing they are but the fruits
of its sin, and a holy contentedness should possess your
minds, that God should thus castigatorily revenge his own
quarrel and yours upon it.
10. But yet consider, that were you never so tender of
the body itself, yet faith and reason should persuade you to
be content, for God is but preparing even for its felicity ;
his undoing it is but to make it up again. As in the new
birth he broke your hearts and false hopes, that he might
heal your hearts, and give you sounder hopes instead of
them ; so at death he breaketh your flesh and worldly hopes,
not to undo you, and leave it in corruption, but to raise it
again another manner of body than now it is, and give it a
part in the blessedness which you hoped for. If in good
sadness you believe the resurrection, what cause is there
for so much fear of death? You can be content that your
-roses die, and your sweetest flowers fall and perish, and the
green and beauteous complexion of the earth be turned into
a bleak and withered hue, because you expect a kind of re-
surrection in the spring. You can boldly lie down at night
to sleep, though sleep be a kind of death to the body, and
more to the soul, and all because you shall rise again in the
morning ; and if every night's sleep (or one at least) were a
gentle death, if you were sure to rise again the next morn-
ing, you would make no great matter of it. Were it as com-
mon to men to die every night, and rise again in the morn-
ing, as it is to sleep every night and rise in the morning,
death would not seem such a dreadful thing. Those poor
men that have the falling-sickness, do once in a day, or in
a few days, lie as dead men, and have as much pain as many
that die ; and yet because they use to be up and well again
in a little time, they can go merrily about their business the
rest of the day, and little fear their approaching fall. How
much more should the belief of a resurrection unto life con-
firm us against the fears of death ! And why should we not
as quietly commit our bodies to the dust, when we have the
250 TREATISE OF SELF-DENIAL.
promise of the God of heaven, that the earth " shall deliver
up her dead," and that this body '* that is sown in corruption,
shall be raised in incorruption? It is sown in dishonour, it
is raised in glory : it is sown in weakness, it is raised in
power : it is sown a natural body, it is raised a spiritual
body/' So great and wonderful the change will be, as now
is inconceivable ! We have now a drossy lump of flesh, an
aggregation of the elements to a seed of life, which out of
them forms itself a body, by the Divine influx. Like the
silkworm, which in the winter is but a seed, which in the
summer doth move and attract that matter from which it
gets a larger body, by a kind of resurrection : but it is ano-
ther manner of body (I will not say of flesh), which at the
resurrection we shall have. Not flesh and blood, nor a na-
tural body, but of a nature so spiritual, sublime, and pure,
that it shall be indeed a spiritual body. And think not that
this is a contradiction, and that spirituality and corporeity
are inconsistent ; for " there is a natural body, and there is
a spiritual body :" the root of the fleshly, natural body, was
the " first man Adam, who was made a living soul," to be the
root of living souls. The root of the spiritual body is Christ,
who being a " quickening Spirit," doth quicken all his mem-
bers by his Spirit, which Spirit of grace is the seed of glory ;
and as from a holy and gracious Saviour we receive a holy
and gracious nature, so from a glorified Saviour we shall re-
ceive a glorious nature : we are now " changed from glory
to glory" in the beginning, as "by the Spirit of the Lord;"
but it is another kind of glory that this doth tend to.
** Howbeit, that is not first which is spiritual, but the natural,
and afterwards the spiritual. The first man was of the earth,
earthy : the second man is the Lord from heaven." And from
each of them we partake of an answerable nature. " As is the
earthy, such are tliey that are earthy," even all of us in our
fleshly state, having earthy bodies from an earthy Adam,
and natural bodies from the natural Adam. " And as is the
heavenly, such are they that are heavenly ;" for Christ makes
men like himself, even first gracious, and then glorious, as
Adam begets us like himself, that is, natural (and sinful).
And therefore all those that have " followed Christ in the re-
generation," shall follow him into glory, and having con-
quered by him, shall reign by him and with him ; and having
received the holy nature here which is the seed of glory, they
TREATISE OF SELF-DENIAL. 251
shall receive the glorious nature there, which is the per-
fection of that grace : and so as Christ hath a heavenly
spiritual body, and not an earthy, natural body, so shall his
members have, that they may be like him. ** And as we have
here borne the image of the earthy," in having first a natural,
fleshly body, " we shall also bear the image of the heavenly
Adam," in having a spiritual body, that is not flesh. Now,
lest any doubt of it (saith the Spirit of God), ** this, I say,
that flesh and blood cannot inherit the kingdom of God ;
neither doth corruption inherit incorruption ;" 1 Cor. xv.
42—51.
Object. * If there were but as much likelihood of a resur-
rection, as there is of the reviving of the plants in the spring,
I could believe it, for there is a life remaining in the root or
seed ; but the body of man hath neither root nor seed of
life, and therefore it is contrary to nature that it should
revive/
Arisw. 1. If it be above nature, that is all, it is not con-
trary to it ; or not so contrary as to be above the power of
the Lord of nature. Will you allow no greater works for
God than such as you can see a reason of, and can assign
a natural cause of? What did nature in the creation of
nature ? It was not certainly any cause of itself! If Christ
rose without a natural cause, even so shall we. 2. But why
may I not say that the dead body of man hath a living root,
as truly as the plants in winter? The soul is the root of the
body, and the soul is still alive ; and Christ is the root of
the soul, and he is still alive. For though we are dead, " yet
our life is hid with Christ in God : and when Christ, who is
our life, shall appear (at the spring of resurrection), then
we shall also appear with him in glory ;" Col. iii. 3, 4. And
though there be no physical contact between this living
soul and the body, yet there is a relative union, and a deep
rooted love of the soul to its body, and inclination to it; so
that it is mindful of it, and waiteth with longing for that horn-
when the command of God shall send it to revive that body.
It is not incredible that a silly snail should, by its natural
life and power, make for itself a beautiful habitation ; or
that the life of a rose-tree, that was buried in the root, should
fabricate a sweet and beauteous rose, by which it may make
an ostentation of its invisible self to the world. In how
small a room doth the life of a silkworm lie (of which I
252 TREATISE OF SELF-DENIAL.
spoke before) in the winter! That little grain of seed is
such as yields no sign of life to the beholder : yet doth it
form itself a larger body, and that body spin its silken web
out of its own substance ; and in that, house itself in a husk,
and take to itself another shape, and thence become a winged
fly, and so generate more. But nearer us, in the generation
of man, the vital principle in the seed doth quickly, with
concurrentcauses, form itself abody. The warmth ofthehen,
or other bird, can turn the egg into a chicken. Why then
may not the living soul, that is the root and life of the body
in the dust, be the instrument of God to reform its own body ?
As certainly it will be the principle that shall reinform it.
But you say, the body being dead hath no natural root, nor
way of recess to life again, because the privation is total.
To which I answer ; first, the relative union between the
soul and it, and the soul's disposition to the return into its
body, is as potent a cause of its reviving as the natural union
of the root and the branches ; if, withal, you consider that
Christ is the root of the soul. Rational agents, if perfect,
will work as certainly as natural ; for natural causes do no-
thing but by a power communicated to them from an intel-
lectual cause, even God himself. Why should nature do
any of these things, but because God, that makes and ruleth
all, will have it to be so? Now Jesus Christ is the political
head of the church. The body in the grave hath its own
relation to him. Christ is still living,, and resolved, and
engaged by promise, and inclined by love, to revive that
body. And as Christ is the life of the soul, so the soul is
the life of the body ; and this soul, as I said, is waiting to
be sent again into it. And when the hour comes, what can
hinder? The love of the soul to its body, and its desire to
be reunited, is a kind of natural cause of the resurrection.
A candle not lighted is as far from light, and as much with-
out it, as a dead body is without life : and yet one touch of
a lighted candle will light that which never was lighted be-
fore. And so may one touch of the living soul that is now
with Christ, put life into the body that lieth in the dust.
And as the lighted candle makes the other like it, and com-
municateth of its own nature to it; so doth the glorified
soul communicate a new kind of excellency to the body,
which it never had before ; even to be a spiritual, glorious,
incorruptible, and immortal body. In the first creating of
TREATISE OF SELF-DENIAL. 253
man, the new formed body, as to the matter of it, was no
better than the body of a beast or any common piece of
earth. But the soul made the difference; when a rational
soul was breathed into that body, it advanced the very body
to a dignity beyond the body of brutes, even such as the
natural body of man had before sin. When Christ was
about to repair fallen man, it was the Spirit of Christ in-
forming the soul, that caused the renewed soul to communi-
cate again a dignity to the bodies of sanctified men above
other bodies. And so when the body was dead because of
sin (having the root of sin and death within it, and being
mortal therefore), yet the spirit was life because of righte-
ousness (being the root of holy and righteous dispositions,
and the new life in man himself) ; Rom. viii. 10. For Christ,
the principal root of life, and the spirit and holiness, are
first in order of nature in the soul, and but by communica-
tion, and secondarily in the body. Butcontrarily, sin made
its entrance by the body, and hath its root and seat, first in
order of nature in the body; and it is so communicated to
the soul : thus sin comes in at the backdoor, even at the
wrong end, and by the baser part: but grace comes in the
right way, by the nobler part ; sin hath its root in the viler
part; but Christ hath his seat first in the better part. And
yet I must add, 1. That sin is not ripe till it reach the will,
though it enter by the flesh and senses : it is not formed,
nor to be called sin, till it reach the will, and as there it is
situated: but yet the thing itself is first in and by the flesh.
2 And the will is truly the seat of originial sin itself, as
well as the sensitive part; but not the first root of the cor-
ruption. Though sin be worst in the rational part, because
the corruption of the best is the worst, yet it is not first
there. But holiness is first also in the soul, and so commu-
nicated to the body, And so also glory itself will be. And
therefore take notice of the wise and gracious providence
of God, that taketh the soul to heaven beforehand that it
may be first glorified, and so may be fit to communicate
glory to the body : and so as the natural soul dignified the
natural body, and the sanctified soul did sanctify the body,
so the glorified soul by re-union with the body, shall com-
municate its nature to the body at the resurrection, and so
it will be made spiritual, immortal, and incorruptible b}^ the
soul; and the soul and body are made such by Christ.
254 TREATISE OF SELF-DENIAL.
So that by this time you may see that there is more
reason for the resurrection, for all the body is turned to
earth, than there is reason that a candle that is gone out
should be lightjgd again by another ; or than there is rea-
son that I should put on my clothes in the morning which
I put off at night. It is true, those clothes have no power
to put on themselves; nor is there any natural necessitating
cause of it; but yet there is a free cause in me, that will in-
fallibly (if I live and be able) produce it ; for nature dis-
poseth me to abhor nakedness, and desire my clothes, and
therefore in the morning I will put them on. And so nature
teacheth the separated soul to desire a re-union with its
body ; and therefore when the resurrection morning comes,
it will gladly take the word from Christ, and give that vital
touch to the body that shall revive it, and so put on its an-
cient garment ; but wonderfully changed from fleshly to
spiritual, from dishonourable into glorious.
And now I hope you see, that you may put off these
clothes with patience and submission, and that it is no
wrong to the flesh itself to be put off", but tendeth to its
highest advancement at the last ; though the first cause of
sin, and the nest of sin shall be so broken first, that it shall
first be seen what sin hath done, before it be seen what
grace will do ; and the fruit of our own ways must first be
tasted, before we shall fully feed and live upon the blessed
fruit of the grace of Christ.
11. Moreover, as there is a resurrection for the body
itself, and that to a more perfect estate than it can here
attain, so the whole nature shall be perfected beyond our
present comprehension. This life was not intended to be
the place of our perfection, but the preparation for it. As
the fruit is far from ripeness in the first appearance, or the
flower while it is but in the husk or bud ; or the oak when
it is but an acorn ; or any plant when it is but in the seed ;
no more is the very nature of man on earth. As the infant
is not perfect in the womb, nor the chicken in the shell,
no more are our natures perfect in this world. Methinks
for the sake of the body itself, much more of the soul, if
we are believers, we should submit contentedly to death.
While you are here you know that creatures will fail you,
enemies will hate you, friends will grieve you, neighbours
will wrong you, satan will tempt you and molest you ; the
TUEATISH OF SLLF-DENIAL. 255
world is changeable, and will deceive you ; all your com-
forts are mixed with discomforts ; the body carrieth about
with it calamities enough of its own to weary it. What
daily pains must it be at for the sustentation of itself in its
present state; and yet what grief and sorrow must it un-
dergo ! Every member hath either its disease, or a dispo-
sition thereto. What abundance of passages can pain and
sickness find to enter at ; and how many rooms that are
ready to receive them ! As every member hath its use, so
every one is capable of sorrow ; and the sorrow of one is
at least as much communicated to the whole, as the useful-
ness is ; the pain of the simplest member, even of a tooth,
can make the whole body weary of itself. What is the
daily condition of our flesh, but weakness and suffering,
with care and labour to prevent much worse, which yet we
know cannot long be avoided : the sorrow of many a man's
life hath made him wish he had never been born : and why
then should he not wish as much to die, which doth ten
thousandfold more for him, if he be a Christian, than to be
unborn would have done. Not a relation so comfortable,
but hath its discomforts; not a friend so suitable, but hath
some discordancy ; nor any so amiable and sweet, but hath
somewhat loathsome, troublesome, and bitter. Not a place
so pleasant and commodious, but hath its unfitness and dis-
commodities ; not a society so good and regular, but hath
its corruptions and irregularities. And should we be so
loath to leave (whether naturally or violently) such a life as
this ? When the fruit is ripe, should it not be gathered ?
When the corn is ripe, would you have it grow there and
not be cut ? When the Spirit hath hatched us for heaven,
should we be so loath to leave the shell or nest? When we
are begotten again to the hopes of immortality, should we
be so desirous to stay in the womb? O, sirs, it is another
kind of life that we shall have with God ! They are purer
comforts, that stay for us above. But if you will not have
the grapes to be gathered and pressed, how can you expect
to have the wine? Methinks our flesh might have enough
ere this time, of sickness, and pain, and want, and crosses,
and should be content to lie down in hope of the day when
these shall be no more.
Little would an unbeliever think what a body God will
256 TREATISE OF SELF-DENIAL.
make of this, that now is corruptible flesh and blood! It
shall then be loathsome and troublesome no more. It shall
be hungry, or thirsty, or weary, or cold, or pained no more.
As the stars of heaven do differ from a clod of earth, or from
a carrion in a ditch, so will our glorified, immortal bodies
differ from this mortal, corruptible flesh. If a skilful work-
man can turn a little earth and ashes into such curious
transparent glasses, as we daily see ; and if a little seed
that bears no show of such a thing, can produce the more
beautiful flowers of the earth ; and if a little acorn can bring
forth the greatest oak ; why should we once doubt whether
the seed of everlasting life and glory which is now in the
blessed souls with Christ, can by him communicate a per-
fection to the flesh that is dissolved into its elements?
There is no true beauty but that which is there received
from the face of God : and if a glimpse made Moses' face
to shine, what glory will God's glory communicate to us,
when we have the fullest endless intuition of it! There
only is the strength, and there is the riches, and there is the
honour, and there is the pleasure ; and here are but the
shadows, and dreams, and names, and images of these pre-
cious things.
And the perfection of the soul that is now imperfect,
will be such as cannot now be known. The very nature
and manner of intellection, memory, volition, and affec-
tions, will be inconceivably altered and elevated, even as
the soul itself will be, and much more, because of the
change on the corruptible body, which in these acts it now
makes use of. But of these things I have spoken so much
in the * Saints' Rest,', that I shall say no more of them now,
but this : that in a believer that expects this blessed change,
and knows that he shall never till then be perfect, there is
much unreasonableness in the inordinate unwillingness and
fears of death.
12. You know that fears and unwillingness can do no
good, but much increase your suffering, and make your
death a double death. If it be bitter naturally, make it not
more bitter wilfully. I speak this as a violent death for
Christ, as well as of a natural death ; for as the one cannot
be avoided if we would, so the other cannot be avoided
when Christ calleth us to it, without the loss of our salva-
TREATISE OF SELF-DENIAL. 257
tioii ; and therefore it may be called necessary as well as the
other. Necessary suffering and death is enough without
the addition of unnecessary fears.
13. Nay, were it but to put an end to the inordinate
fears of death, even death itself should be the less fearful to
us. These very fears are troublesome to many an upright
soul; and should we not desire to be past them ! Asa
woman with child is in fear of the pain and danger of her
travail, but joyful when it is over; so is the true believer
himself too oft afraid of the departing hour : but death puts
an end to all those fears. Is it the pain that you fear? Why,
how soon will it be over! Is it the strangeness of your souls
to God, and the place that you are passing to ? This also
will be quickly over ; and one moment will give you such full
acquaintance with the blessed God, and the celestial inha-
bitants, and the world in which you are to live, that you will
find yourself no stranger there ; but be more joyfully fami-
liar and content than ever you were in the bosom of your
•dearest friend.
The infant in the womb is a stranger to this lighter,
open world, and all the inhabitants of it ; and yet it is not
best to stay there. You can sail for commodity to a coun-
try that you never saw; and why cannot you pass with peace
and joy to a God, a Christ, a heaven that you never saw?
But yet you are not wholly a stranger there ; is it not that
God that you have loved, and that hath first loved you?
Have you not been brought into the world by him, and lived
by him, and been preserved and provided for by him? And
do you not know him? Is it not your Father, and he that
hath given you his Son and his Spirit ? Have you not found
an inclination towards him, desires after him, and some
taste of his love, and communion with him, and yet are
you wholly unacquainted with him ? Know ye not him
whom you have loved above all ? In whom you have trust-
ed? And whom you have daily served in the world? Who
have you lived to but him? For whom else have you laid
out your time and labour ? And yet do you not know him?
And know you not that Christ that hath purposely come
down into flesh that you might know him ? And that hath
shewed himself to you in a holy life, and bitter death, and
in abundant precious Gospel mercies, and in sacramental
representations, that so he might entertain a familiarity with
VOL. XI. s
258 TKEATISE OF SKLF-DENIAL.
you, and infinite distance might not leave you too strange
to God? Know you not that Spirit that hath made so
many a motion to your soul? That hath sanctified you,
and formed the image of God upon you, and hath dwelt in
you so long? And made your hearts his very workhouse,
where he hath been daily doing somewhat for God? It is
not possible that you should be utterly strange to him that
you live to, and live from, and live in; and not know him,
by whom you know yourselves and all things, nor see that
light by which you see whatever you see.
O but, you say, you never saw him, and have no distinct
apprehension of his essence. Answ. What! would you
make a creature of him, that can be limited, comprehended
or seen with fleshly, mortal eyes? Take heed of such ima-
ginations. It is the understanding that must see him ; you
know that he is most wise, and good, and great ; and that
he is the creator, and sustainer, and ruler of the world,
and that he is your reconciled Father in Christ; and is this
no knowledge of him? And then, the heaven that you are
to go to, is it that you are an heir of, where you have laid
up your treasure, and where your hearts and conversation
hath so long been ; and yet do you not know it ? You have
had many a thought of it, and bestowed many a day's la-
bour for it, and yet do you not know it? O, but you never
saw it for all this ! Answ, It is a spiritual blessedness that
flesh and blood can neither enjoy nor see ; but by the eye
of the mind you have often seen, at least some glimpse of
it : you know that it is the present intuition and full frui-
tion of God himself and your glorified Redeemer with his
blessed angels and saints in perfect love, and joy, and
praise. And if you know this, you are not altogether
strangers to heaven. And for the saints and heavenly inha-
bitants, you are not wholly strangers to them. Some of
them you have known in the flesh, and others of them you
have known in the spirit; you are fellow-citizens with the
saints, and of the household of God, and therefore cannot
be utterly unacquainted with them.
But methinks the stranger you are to God and to hea-
ven, and to the saints, the more you should desire to be
there where there is no strangeness : this is not the time or
place of most intimate acquaintance. If you would be ac-
quainted, you should draw nearer and not draw back. It
TREATISE OF SKLF-DENIAL. 259
is death that must open you the door into that presence
where strangeness will be no more.
And if it be the doubts of your interest in Christ and
life that makes you shrink and loath to die; consider, that
to refuse to die for Christ, is the way above all to increase
those doubts ; but to give up your lives for him, or cheer-
fully to surrender your souls to him at his call, is the readi-
est, surest way in the world to prove you at present in a
state of grace ; besides that you will be hastened into a
state of glory, where you shall be quickly and fully passed
all doubts of your state of former grace. In a word, as all
the fears and sorrows of this life will then be at an end, so
with the rest will our fears of death : and therefore death
should be the more welcome; because it is the end, as of
all other troubles, so of these disturbing fears.
14. Consider also what a multitude have trod this bloody
way before you. Almost all that ever were born have died,
and are now in the world that you are passing to. You are
not the first that entered at this narrow gate. The dearest
saints of God have died. If Abraham, Moses, Joshua, Da-
vid, Peter, and Paul could not escape the stroke of death,
what are you that you should murmur to follow such and so
many that have gone before you? You need not fear being
solitary in heaven. There are millions and millions more of
saints, than there are on earth : many that you knew, and
millions more that will then be as dear to you as if you had
known them. Is it not better be among innocent souls than
a defiled, guilty world? Is it not better be where no sin
entereth, and never a lust or passion comes, than to live
as among wild beasts, with furious, unreasonable sinners?
Is it not better be wherelight is perfect, and all your doubts
are fully resolved, than in darkness, and perplexity, and
among an ignorant, blind generation, that are enemies to
the light that you desire ? Is it not better be where is no-
thing but the perfect love of the infinite God, in perfect
saints and blessed angels, than to live among perverse, un-
godly men that make you almost weary of your lives ? If it
be a delight to us to read the writings of the illuminated
saints of God, and we think them such jewels and orna-
ments in our libraries, what a pleasure it would be to converse
with them that wrote these books, and that in their celestial
perfection, where they have attained a thoasand times more
260 TREATISE OF SELF-DENIAL.
light than before they had ; and where all the doubts are re-
solved which their books could not resolve. O, blessed
society, in comparison of that we now converse with!
15. Nay more, lest the bloody way of death should seem
too strange and terrible to us, the Lord Jesus our head hath
trod that path ; and that on purpose to conquer death, by
taking away the sting and principal cause of terrors, and
making that a passage to felicity that was a passage to ever-
lasting misery ; so that ever since Christ hath gone this
way, there is no such danger in it to his followers. Where
the Captain of our salvation goeth, his soldiers may boldly
follow him. " Forasmuch as the children were partakers of
flesh and blood, he also himself likewise took part with
them, that he might destroy by death him that had the power
of death, that is the devil ; and might deliver them that
through fear of death, were all their lifetime subject to
bondage ;" Heb. ii. 14, 15. He hath cleared our way, and
taken out of it the sorest thorns, and hath prepared us a
habitation with himself. And shall we fear to go the way
that Christ hath gone, and purposely gone to clear it
for us ?
16. Moreover consider, that the celestial inhabitants
have purposely made themselves familiar with us in this
lower world, that they might acquaint us with themselves,
and lead us up to their blessed habitation, and fit us for it.
No man of common reason can doubt but that those more
capacious, glorious parts of the universe, are stored with
inhabitants answerable to their glory ; when we see every
corner of the lower world to be replenished with inhabitants.
And Scripture and some experience tells us, that those
angels of God are conversant here about us men : they bear
us up in their hands, that we dash not our foot against a
stone; they pitch their tents and encamp about us, as an
appointed guard for our security; it is their very office;
" for what are they but ministering spirits, sent forth to
minister for them that shall be heirs of salvation ?" Heb.
i. 14. They converse with us, though we see them not, and
are about us night and day ; they are among us in our
holy assemblies, observing our behaviour before the Lord;
1 Cor. xi. 10. and they are witnesses of our good and evil;
Eccles. V. 6. From them, as the servants of God, was the
law received; Acts vii. 53. Gal. iii. 19. Heb. ii. 2. They
TUEATISK OF SELK-DK.N lA L. 261
read our books, and study with us the mysteries of the
Gospel ; 1 Pet. i. 12. And as near as they are to God, they
are glad to make the church their book in which to read
his manifold wisdom, and know it by beholding it in us as
in a glass ; Ephes. iii. 10. The nations have their angels,
the churches have their angels, and the particular saints
also have their angels; Dan. x. 13. 20, 21. Rev. i. 20.
Acts xii. 15. Matt, xviii. 10. They are not strangers with
us, but have charge of us to keep us in all our ways ; Psal.
xci. 10 — 12. They rejoice in our conversion; Luke xv. 10.
They are part of the heavenly society that we are already
listed in ; Heb. xii. 22. They ascend and descend as ordinary
passengers between heaven and earth ; Gen. xxviii. 12.
They are round about us, and we live as in their camp ;
Psal. xxxiv. 7. Before them we must be confessed or de-
nied ; Luke xii. 8, 9. They convoy our departed souls to
Christ ; Luke xvi. 22. They shall attend Christ at his se-
cond coming, as they proclaimed his first, and attended him
on earth ; Matt. xxv. 31. Mark viii. 38. They shall be his
heralds to call vip the dead to judgment ; Matt. xiii. 39 49.
and xxiv. 31. And at last we shall be their companions and
equal to them ; Luke xx. 36. So that you see we have the
same society invisible, which we shall have in heaven ; yea,
and sometime when God is pleased, they manifest their pre-
sence by visible or audible apparitions. And shall we fear
to remove into the presence of these blessed spirits that
now attend us and are still about us, and the instruments
of so much of our good ?
Yea, the Lord Jesus Christ came down to be familiar
with us, and to bring us into a state of friendship, and holy
boldness with God himself : and yet shall we draw back ?
17. I would put this (question to you for your serious
answer: Can you be contented, yea, do you desire, to have
no more of God than here you have ? Is this much of the
knowledge of him, and his will and works, sufficient for
you? Would you be no nearer him, and enjoy no more
of him ? Whatever your flesh say, sure the love of God in
your hearts will not suffer you considerately to say so.
Consult with your new nature, with the holy principle that
is in you : methinks you should not be content to remain
for ever at such a distance from God as you are. If yon
262 TREATISE OF SELF-DENIAL.
can, I blame you not to be afraid of death : if not, why then
are you loath to go to him ?
18. And I would ask you also, whether you are content
with the measure of sanctification which you have, or which
is to be attained in this life ? Are you content to live for
ever with no more knowledge or love of God ? No more
faith or love to Christ ? No more sense of the worth of
grace? No more righteousness, or peace, or joy in the
Holy Ghost? No more meekness, humility, or heavenly-
mindedness ? Are you contented rather to live for ever
under all the pride, and ignorance, and passion, and selfish-
ness, and lust, and worldliness, and ail other sins that here
beset you, rather than to remove to the place of perfection,
and yield that death shall break the vessel and nest of your
corruptions ? If you care so little for the grace of God, and
see so little beauty in his image, and see so little odiousness
in sin, that you had rather keep it for ever than go to God
by the passage of death, I blame you not to be afraid to die ;
but if otherwise, why do you desire perfection and deliver-
ance, and yet be so loath to come and receive it, when you
know that it is not to be had on earth ?
19. Moreover, you are contented to remain for ever as
unserviceable to God as here you are ? Alas ! how little
do you for him ! How much do you to displease him !
Lay together all the service of your lives, and how small
and poor a matter is it ! And would you still live at these
rates ? Will this content you ? Methinks it should not if
you have grace in your hearts. Why then do you not desire
to depart, and to be with Christ? There you shall be per-
fectly fitted for his service, and therefore perfectly perform
it. What other service God will have for us, we cannot yet
tell : but love and praise we are sure will be the chief, and the
rest will be good, and holy, and honourable, whatever it be.
If you are Christians, methinks the sense of your unprofit-
ableness, and of your unpleasing frame of heart and life,
should be your daily grief; and therefore you should desire
the state where you may be more servicable, and not be so
unwilling of it.
20. Lastly, I would ask you, are you contented to attain
no other end of all your life, and labours, and sufferings,
than here you do attain ? What is it that you pray for, and
TREATISE OF SELF-DENIAL. 203
seek and strive for ? Is it for no more than is to be had on
earth ? If you have no higher design, intentions, or desires,
I cannot much blame you to be loath to die ; but if you have,
methinks no man should be unwilling to attain his end.
What! have you done and suffered so much for heaven, and
now would you not go to it? Had you rather all your la-
bour were lost ? Do you desire to be happy, or do you not ?
If you do (as certainly you do), would you not go where
happiness is to be had, when you are sure that it is not to
be had on earth ? What say you ! is there not plain reason
in all this that I propound to you? It is a sad case when
men seek not God and heaven as their felicity, but only as
a lesser evil than hell, which they would endure, rather than
enjoy, when they can keep no longer this earthly life, which
they account their felicity. Where this is the case, it is a
sad case ; and were not this a common case, there would
not be so much unwillingness to depart.
And now Christian reader, I beseech thee weigh these
foregoing considerations, and judge whether it be not a con-
tradiction to thy profession, and unseemly for a believer to
be unwilling to die when God shall call him ; much more to
cast away everlasting life, for the saving of his temporal
life but a little longer ! O, learn the needful lesson of self-
denial, especially in this point of denying your lives ! He
that can do this can do all, and may be sure that he is mor-
tified indeed ; and he that can do all the rest, and sticks but
at this, and could part with any thing for Christ save his
life, doth indeed do nothing, nor is it esteemed self-denying.
It is a lesson therefore that is exceeding necessary to be
learnt, and worthy all your time and diligence, even to
deny your lives for the love of Christ.
Perhaps you will say, we live in days of peace and li-
berty, and therefore are not like to be called to martyrdom :
what need then have we to learn this lesson ? I answer, 1.
You are uncertain what changes you may see ; but if you
never suffer, yet you must be sure that you have a heart that
would suffer if God did call you to it ; for though you may be
saved without suffering, where you are not called to it, yet
you cannot be saved without a heart that would suffer if you
were put upon it. 2. And if you cannot deny your lives
for Christ, you will not sincerely deny your pleasures, or
profits, or honours for him. If you would not suffer death
264 TREATISE OF SELF-DENIAL.
for him if he called you to it, you will not sincerely suffer
losses, and wrongs, and reproaches for him, which almost
every Christian must expect : so that to try your own sin-
cerity, you should look after it. 3. And it is certain that
death will shortly come ; and then if you have not learnt
this lesson, to deny yourselves even in case of life, you will
die unwillingly and uncomfortably.
At least, methinks I might reason thus with any man of
you, good or bad : either death is indeed terrrible, or not.
If it be not, why do you so fear it when it comes ? If it be,
why do you not as well fear it before it comes, even in your
youth and health ; for you are sure then that you must die,
as if it were upon you. A wonderful thing it is that man's
heart should be so unreasonably insensible, and that there
should be so great a difference in the affections of most in
regard of death. It is no matter of doubt or controversy
whether they shall die. He is a block, and not a man, that
knoweth it not as certainly now as he shall do in his sick-
ness ; and yet, in health, these wretches will not be awakened
so much to fear it as may restrain them from sin, and help
them to prepare for it. It is troublesome, precise talk with
them, to talk of making ready to die : either they slight it,
.or love not to hear or think of it. And yet the same men,
when death is coming, and they see they must away, are
even amazed with fear and horror ; and I cannot blame
them, unless they were in a better case. But this I must
blame them for, as most unreasonable : that they can make
such a lamentable complaint when death and hell are near
at hand, and yet make so light of it all their lifetime.
CHAPTER XXXIX.
Ansvjer to their Doubts that fear Death.
But because this is the hardest part of self-denial, and yet
most necessary, and the particular subject of my text, I
shall stay upon it yet so much longer as to resolve a ques-
tion of some doubting Christians, and to give you some di-
rections for the furtherance of self-denial herein.
Object. ' If it be a necessary part of self-denial to deny
our own lives, I am much afraid that I am no disciple of
TUEATlSIi OF SELF-DKNIAL. 265
Christ, as having no true self- denial, for I find that for all
these reasons I cannot be willing to die ; but when you have
said all that can be said, death is the most terrible thing in
the world to me.' Amw. I pray you lay together these fol-
lowing particulars for answer to this great and common
doubt. 1. Death, as death, is natuially dreadful to all;
and the best men, as men, are naturally averse to it, and
abhor it. No man can desire death, as death, nor ought to
do it. If it had not been an evil to nature, it had not been
fit to be the matter of God's punishment, and to be threat-
ened to the world. Threatenings would not do their work,
if that which is threatened were not naturally evil, or hurt-
ful and dreadful to the subject. To threaten men with a
benefit is a contradiction, as much as to promise him a mis-
chief, and more. 2. It is not therefore a simple displacency,
or averseness to die, that God requireth you to lay by. Self-
denial consisteth not in reconciling us to death, as death ;
for then he might as well persuade us to become angels as
to deny ourselves, and preachers had as hard a work to do,
as to persuade men to cease to be men. Death will be an
enemy as long as it is death. Even the separated soul hath
so natural an inclination to union with its body, that the
separation is part of the penalty to it ; and though heaven
be their joy, and Christ their life and fulness, yet the sepa-
ration from the body which they have even with Christ, is a
penalty, and they have not that perfect measure of joy and
glory, as they shall have when they are joined to the body
again : so that separation, as such, is penal to the soul
in blessedness. And even the separated soul of Jesus
Christ, that was more blessed than ours, was, as separated,
in a state of penalty, when his body was in the grave (of
which, see my Appendix to the Reformed Pastor, about the
descent into hell). 3. That which you have to look after,
therefore, in your souls, is not a love to death, or willingness
of death as death, which no man hath or should have ; but
it is, 1. A submission to it, as a less evil than sin and hell,
and the displeasure of God, and a choosing rather to die than
wilfully to sin and forsake the Lord. 2. And a love to that
glory in the fruition of God which death is the passage to.
Seeing we cannot obtain the end of our faith and patience
by any easier passage than death, you must rather be con-
tent to go this straight and grievous way than miss of the
266 TREATISE OF S1<:LF-DENIAL.
state of eternal blessedness. Let death be never so odious
and dreadful to you, if you had but rather die than forsake
Christ by sin, or miss of everlasting life with God, you have
that true self-denial, even of life itself, which is required in
my text. 4. And yet even a gracious soul may be so much
unprepared, as to desire to stay yet longer on earth, though
he be absent from the Lord while he is present in the body,
that so a better preparation may be made. And also the
love of God may make a man desire to stay yet longer for
the service of the church, or to be, with Paul, in a strait
between two ; Phil. i. 21 — 23. 5. Have you not such plea-
sant apprehensions of the New Jerusalem, and the coming
of Christ in glory, and the blessed state of the saints in
heaven, as that you could most gladly enter into that
blessed state by any other way than death; and had
you not rather die than miss of that felicity? At least,
when you know that die you must, had you not rather die
sooner, even a violent death by persecution, than miss of
your eternal life by saving your lives a little longer? 6.
And for your unwillingness to die, as death is the last ene-
my to be conquered by Christ at the resurrection, so the
fears of death, and the power of it, is the last evil that we
shall be troubled with : and you must not expect to be fully
freed from these fears in this life, for death will be death,
and man will be man. But yet let me tell you, that before
you die God may very much abate your fears, and very or-
dinarily doth so with his servants : 1. By giving them that
grace that is suited to a dying state ; and 2. By the help of
sickness and pain itself; and that is one great reason why
sickness shall usually go before death, that pain and misery
may make the flesh even weary of itself, and make the
soul weary of its companion, and both weary of this mi-
serable life.
And now I shall briefly name some few directions,
which, if you will practise, you will more easily submit
to death.
TREATISE OF SELF-DENIAL. 267
CHAPTER XL.
Directions to be willing to Die,
Direct. 1. By all means endeavour the strengthening of
your belief of the reality of eternal life, and the truth of the
promise of Christ concerning it ; for if you believe it not,
you cannot die for it, nor cheerfully submit to a natural
death through the hopes of it. This is the sum or principal
work of the Christian faith, to believe the everlasting life,
as procured for us by the love of the Father, the obedience,
death, resurrection, and intercession of the Son, and the
sanctification of the Holy Ghost. It is the unsoundness,
or the weakness of this belief, that is the principal cause of
our unwillingness to die.
Direct. 2. By all means endeavour to get and maintain
the assurance of your title to this promise and felicity. Get
sound evidence, and keep it clear ; expunge all blots with-
out delay. Take heed of such sin as woundeth conscience,
and wasteth comfort, and grieveth the Spirit of adoption by
which you are sealed to the day of redemption, and by which
you have your peace and comforts. If by such sin your
souls are clouded and estranged from God, be diligent in
seeking for healing and reconciliation, and rest not till your
peace be made with God ; for while you think of him as
displeased, you will be afraid of coming to him, and this
will double the fears of death.
Direct. 3, Deny yourselves first in the carnal and worldly
comforts of this life, or else you are unlikely to deny your-
selves in the matter of life itself. Disuse yourselves from
unnecessary pleasures of the flesh, and learn to endure dis-
honour, contempt, and reproach from the world, and sick-
ness and poverty, when it is inflicted on you by the hand of
God. Till you can deny your ease, and profit, and appe-
tite, and honour, and all the delight of this present world,
you are never likely to deny your lives sincerely. To deny
your lives, doth contain the denying of all these, and more ;
and therefore you must learn the lesser if you would do
the greater. These are the parts of life, as it were, and it
is easier thus to overcome it in its parts, than in the
268 TREATISE OF SELF-DENIAL.
whole : when particular soldiers are destroyed, the army is
the weaker.
And the use of suffering the afflictions of this life, will
make you hardy, and make death seem a smaller matter ;
for when you thus die daily, you will the more easily die
once.
Besides, death is half disarmed when the pleasures and
interests of the flesh are first denied ; for the leaving of
fleshly contents and pleasures is much of the reason of men's
unwillingness to die : and therefore when these are denied
beforehand, the reasons of your unwillingness are taken
away. If you pull down the nest, the birds will be gone.
Men that are loath to leave their country would willingly be
gone if their houses were fired, or they were turned out of
doors and their friends and goods were all sent away. This
is it that makes men so unwilling to die, because they prac-
tise not mortification in their health, but contrarily study
to live as pleasingly as may be to the flesh, and think it
part of their Christian liberty, thus making Christ a carnal
Saviour, as the Jews conceive of their expected Messiah ;
and taking up with a carnal, false salvation, not purchased
by Christ, but given by satan in the name of Christ, and
assumed by themselves. They make it their business to
have buildings, and lands, and meats, and drinks, and ho-r
nours, and all things as pleasing as may be to the flesh, and
then they complain that they are unwilling to die, and I
easily believe them : it is no wondc r. They make it the
work of their lives to feather their nests, and make provi-
sion for the flesh, and then complain that they are loath to
leave those nests that they have been feathering so long,
and loath to scatter all the heap and treasure which they
have been gathering. And did you think that gathering it
was the way to make you willing to leave it ? Men load
themselves with the lumber and baggage of the world, and
then complain that they cannot travel on their journey, but
had rather sit down. They fall a building them habitations
in their way, when they should have none but inns or tents ;
and when they have bestowed all their time, and cost, and
charges on them, they complain of their hearts for being
loath to leave them. Such mad doings as these are not the
way to be willing to die : to provide for self and flesh in
your lifetime, is not the way to deny your lives. Sirs, the
TREATISE OF SELF-DENIAL. 269
way is this, if you will learn it, and stick not at the cost and
trouble : self must be here stript naked of all its carnal com-
forts, so that it shall have nothing left to fly to, or trust
upon, nor nothing left that it can take delight in, and then
it will away. If you would drive out an ill tenant, you will
cast out all their goods, and leave them nothing but the
bare walls, and not so much as a bed to lie on, and uncover
the house over their heads, and then they will be gone. So
if you cast out all your sensual commodities and delights,
that when the flesh looks about it shall see nothing but the
bare walls, and cannot find a resting place, then death will
be less grievous and less unwelcome ; or rather, indeed,
even the flesh and self must be mortified, and in the sense
in \vhich it must be denied, it must have no being or life
(that is, as it is withdrawn from its subordination to God),
and then there will be nothing to rise up against your sub-
mission to death. Though nature, as nature, will keep you
from loving death as death, yet were but self-denial perfect,
there would be nothing to keep you from submitting to it,
and desiring to pass through it to immortality. O, that you
would but try such a self-denying life, and you would cer-
tainly die an easy, comfortable death.
Direct. 4. Suffer not unworthy thoughts of God to abide
in your soul. Think not of his infinite love and goodness
with doubtfulness or diminution. You will never be willing
to come to God while you think of him as cruel, or as a
despiser of his creatures, or unwilling to do good ; but when
once you think of him as the surest, greatest good, and your
fastest friend, and the most lovely object that can be con-
ceived of, and these thoughts are deep and wrought into the
very nature of your soul, then you will be ready more cheer-
fully to die. No man can love the presence of a tyrant, or
an enemy, or of him that is so far above him that there is no
communion with him to be had. If you entertain such
blasphemous thoughts of God, you are unlikely ever to de-
sire his presence. See you think as honourably and mag-
nificently of the goodness and love of God, as you do of his
knowledge or his power ; and as you would abhor any ex-
tenuating conceptions of the one, so do of the other, and
then the loveliness and glory of his face will draw out your
desires, and make you long to be with God.
Direct. 5. And by such means as this aforesaid, labour
270 TREATISE OF SELF-DENIAL.
to bring up your souls to live in the love of God. It is love
that is the divine and heavenly nature in us ; and therefore
must incline us heavenwards. The nature of love is to lono-
after communion with him that we love. The more love,
the more of God in the soul, and the more desire after God.
This is the grace that must live for ever, and therefore bend-
eth towards the place of its perfection. It is want of love
to God, that maketh most of us so contented to be from
him. Strengthen and exercise all other graces, as far as in
you lieth; butabove all, live in the exercise of this enjoy-
ing, heavenly grace.
Direct. 6. Consider of all the burdens that are here upon
you, which should make you long to be with God. One
would think the feeling of them would force you to consider-
ation and weariness of them, and make the thoughts of rest
to be sweet to you. Have you yet not sin enough, and sor-
row, and fear, and trouble enough ? Or must God lay a
greater load on you, to make you desire to be disburdened ?
Every hour you spend, and every creature you have to do
with, afford you some occasions of renewing your desires to
depart from these, and be with Christ.
Direct, 7. Observe and magnify that of God which is
here revealed to you in his word and works. Study him
and admire him in Scripture, study and admire him in the
frame of nature ; and when you look towards sun, or moon,
or sea, or land, and perceive how little itis that you know,
and how desirable itis to know them perfectly, think then
of that estate, where you shall know them all in God him-
self, who is more than all. Study and admire him in the
course of providences ; study and admire him in the person of
Christ; in the frame of his holy life ; in the work of redemp-
tion ; in the holy frame of his laws and covenants ; study
and admire him in his saints, and the frame of his holy image
on their souls. This life of studying and admiring God,
and dwelling upon him with all our souls, will exceedingly
dispose us to be willing to come to him, and to submit to
death.
Direct. 8. Live also in the daily exercise of holy joy and
praise to God ; which is the heavenly employment. For if
you use yourselves to this heavenly life, it will much incline
you to desire to be there. Exercise fear, and godly sorrow,
and care in their places ; but especially after faith and love.
TREATISE OF SELF-DENIAL. 271
be sure to live in holy joy and praise. Be much in the con-
sideration of all that riches of grace in Christ, communicated
and to be communicated to you. And be much in thanks
to God for his mercies ; and cheering and comforting your
soul, in the Lord your God ; and thus the joy of grace will
much dispose you to the joys of glory ; and the peace
which the kingdom of God consisteth in, will incline you
to the peace of the everlasting kingdom ; and the cheerful
praising of God on earth, in psalms or other ways of praise,
will prepare and dispose you to the heavenly praises. And
therefore Christians exceedingly wrong their souls, and hin-
der themselves from a willingness to be witli God, in spend-
ing all their days in drooping, or doubting, or worldly dul-
ness, and laying by so much the joy of the saints, and the
praises of God.
Direct, 9. -Dwell on the believing forethoughts of the
everlasting glory which you must possess. Think what it
is that others are enjoying while you are here; and what
you must be, and possess, and do for ever. Daily think of
the certainty, perfection, and perpetuity of your blessed-
ness. What a life it will be, to see the blessed God in his
glory, and taste of the fulness of his love, and to see the
glorified Son of God, and with a perfected soul and body to
be perfectly taken up in the love, and joy, and praises of the
Lord, among all his holy saints and angels, in the heavenly
Jerusalem. You must by the exercise of faith and love, in
holy meditation and prayer, even dwell in the spirit, and
converse in heaven, while your bodies are on earth, if you
would entertain the news of death as beseems a Christian.
But of this at large elsewhere.
Direct. 10. Lastly, if you would be willing to submit to
death, resign up your own understandings and wills to the
wisdom and the will of God ; and know not good and evil
for your carnal selves ; but wholly trust your lives and souls
to the wisdom and love of your dearest Lord. Must you be
carking and caring for yourselves; when you have an
infinite God engaged to care for you ? O, saith self, I am
not able to bear the terrors and pangs of death. O, saith
faith. My Lord is easily able to support me, and it is his
undertaken work to do it: my work is but to please him;
and it is his work to take care of me in life and death ; and
therefore ** though I walk through the valley of the shadow
272 TREATISE OF SELF-DENIAL.
of death, yet will I fear no evil." O, saith self, I am ut-
terly a stranger to another world ! I know not what I shall
see, nor what I shall be, nor whither I shall go the next mi-
nute after death : none come from the dead to satisfy us of
these things ! O, but saith faith. My blessed Father and
Redeemer is not a stranger to the place that I must go to !
He knows it, though I do not! He knows what I shall be
and do, and whither I shall go ; and all is in his power ; and
seeing it belongs not to me, but to him to dispose of me,
and give me the promised reward, it is meet that I rest in
his understanding ; and it is better for me, that his infinite
wisdom dispose of my departing soul, than my shallow, in-
sufficient knowledge. I may much more acquiesce in his
knowledge than my own. O, but saith self, I fear it may
prove a scene of darkness and confusion to my soul ! what
will become of me, I cannot tell. O, but saith faith, I am
sure I am in the hands of Love ! and such love as is omni-
potent, and engaged for ray good ! And how can it then
go ill with me? If I had my own will, I should not fear.
And how much less should I fear when I am at the will of
God, even of most Wise, Almighty Love?
There is no true centre for the soul to rest in but the will
of God. It is our business to obey and please his will, as
dutiful children ; and to commit ourselves contentedly to
his will for the absolute disposal of us. It is not possible
that the will of a heavenly Father should be against his chil-
dren, whose desire and sincere endeavour hath beeo to obey
and please his will. And therefore learn this, as your great
and necessary lesson, with joyful confidence to commit
yourselves, and your departing souls to your Father's will,
as knowing that your death is but the execution of that
will, which is engaged to cause " all things to work together
for your good ;" Rom. viii. 28. And say with Paul, I suffer,
but am not ashamed " for I know whom I have believ-
ed, and I am persuaded that he is able to keep that which I
have committed to him against that day;" 2 Tim. i. 12.
" Therefore we labour and suffer because we trust in
the living God, who is the Saviour of all men, especially of
those that believe ;" 1 Tim. iv. 10. Say therefore as Job,
" Though he kill me, yet will I trust in him." Or rather as
Christ, "Father, into thy hands I commend my Spirit;"
Luke xxviii. 46. If the hands and will of the Father were
TREATISE OF SF.LF-DENIAL. 273
the rock and comfort of Christ in his suffering and death,
so also they must be tons. See therefore that in your health
you kill your own wills, that when death comes, self may
have no will to strive against the will of God ; but as your
heaven itself will be your rest in the will of God; so rest in
it in death, that you may have a taste of heaven in death,
and sure that will sweeten it, if any thing will.
11. I have hitherto shewed you wherein self-denial doth
consist, first, as to the heart and root of it, which is the
mortification of the selfish inclination or disposition; and
then, as to the first of the three parts of its objective inter-
est, which is sensitive pleasure ; I should now proceed to
the other two parts of its objective interest : and the se-
cond is, worldly gain or profit, which the apostle John call-
eth " the lust of the eyes," and puts next to the ** lust of
the flesh." But I have already written a treatise of this by
itself, viz. *' Of our Crucifixion of the World;" and therefore
I may well forbear it here.
CHAPTER XLI.
in. Honour and Pride , and I. Climbing high, SfC.
The third part of the objective interest of self, is* that
which goes commonly under the name of honour ; and is
called by the apostle, " pride of life," and put by him in
the third place. And of this, I intend, if God will give
me time and strength, to write also a treatise by itself,
and therefore should say nothing of it here ; but only lest I
should not have time to do that which I desire, I shall
briefly name you ten of the particulars under this head of
honour, which you must deny: that is, ten ways wherein
men exercise their pride.
1. One work of Pride is to climb higher into places of
superiority, and honour and command. Poor men that are
out of hope, and in no capacity for rising, feel not much of
this, though the disposition to it be in them as well as
others, because it is not drawn forth by temptations. But
where opportunity serveth, there s nothing wherein selfish-
ness and pride doth more constantly and obstinately shew
VOL. XI. T
274 TREATISE OF SELF-DENIAL.
itself than in this. It is the nature of selfishness to aspire
after the highest exaltation in the world that can be attain-
ed. We may easily observe in kingdoms and corporations,
and all societies of men, what Christ observed at their feasts,
that ** they choose out the chief rooms and sit with the
highest ;" Luke xiv. 7, 8. What eager desires have they to
be above other men! If any office or seat of honour be
void, there are few that apprehend any possibility of attain-
ing it, that want a will to it; yea, few that will not seek and
strive for it, and envy those that carry it before them ; and
hate, or bear a grudge to those that were against their
rising : yea, few but venture on the most unlawful means to
accomplish their desires, and yet will scarce believe that
they are unlawful, because they think them necessary to
their ends. There are few, if they had the choice of a man
to any vacant place of honour, that would choose any other
but themselves ; unless their unfitness were likely more to dis-
honour them, or some way to make their honours too burden-
some to them. No man in their eyes is so fit as themselves,
or so worthy as themselves : or, if it be their children or
kinsmen that stand for it, or any that self hath special inter-
est in, they seem the worthiest for the place, because they
are related to them. Especially if it be any eminent dig-
nity or command, that seems to them a prey that is worth
the hunting after. O, the blinding, bewitching, befooling
power of pride and selfishness ! How commonly doth it
rule ! How few are those holy, happy men^ that have
escaped and overcome it! How few societies be there in the
world, whether corporations, colleges, or the like, but pride
and selfishness make their governors ! How few nations on
the earth, where pride and selfishness maketh not their kings
or sovereigns ! And is it any wonder if they be all ill-go-
verned then, where the devil doth so much to choose the
governors ? I know that God overruleth all, and restraineth
the lusts of men, and crosseth their designs; but yet their
lusts and the devil may rule to their destruction for all that.
Object. * But is it not lawful to seek for dignity and su-
periority V
Answ, No ; not for self; but for God it is. You have
warnings enough, and plain enough from Christ, if warn-
ings would serve turn; he hath bid you " sit not down in
the highest room ;" he hath sharply rebuked them that
TREATISE OF SELF-DENIAL. 275
strive for precedency, and who shall be the greatest. He
hath told you, he that will be the greatest, must be the ser-
vant of all; and hath told you of stooping to the feet of the
meanest, and condescending to men of low degree ; and
hath set little children before you to be your teachers, and
assured you that there is no entrance into his kingdom in
any other posture. He hath told you that God resisteth
and abhorreth the proud, and that he that humbleth himself
shall be exalted, and he that exalteth himself shall be
brought low.
Object. ' But how shall 1 know whether I seek prefer-
ment for God or myself? I hope it is God that I seek it for.'
Answ. 1. How shall a man know his own mind? You
have dark hearts indeed if you cannot know your own in-
tentions, if you are but observant, and diligent, and willing
to know them. 2. He that seeketh not dignities for him-
self, but for God, will never seek to put. by another that
is as able and likely to do God service in the place as he ;
nor will he seek it at all, if he see that God may be served
as well without his seeking it; but will stay until God call
him to it, and then he may expect his help and blessing.
Few do intend God in it, that are exalters of themselves.
Indeed if you see that an enemy of the Gospel, or some un-
worthy, ungodly man is like to come into the place if you
seek it not, by which the church or the commonwealth, is
like to be much injured, then you may seek it by lawful
means; 'SO that you can truly say, I would not do it for
myself; but it is to serve God for his people's good. 3.
Nay, he that seeketh not the dignity for himself, will seek
first and more to get in another, if he know another that is
fitter than himself, and likely to do God more service ; and
this he will do heartily, and not dissemblingly. If you had
not rather a worthier and more useful man were preferred
before you, and seek not more for such than for yourselves,
you are plain self-seekers, whatever you may pretend. If a
man should come to almost any of the rulers of nations,
churches, colleges, or corporations, that have screwed them-
selves into the place of government, and ask them, did you
know no man fitter for this place than yourself, and have
you sought first to get a fitter man? What can they for
shame say to it? If they say, no ; they proclaim themselves
notorious self-seekers! For it is very seldom, that ahum-
2*/ 6 TliEATlSK OF SEIF-DENJAL.
bleman is allowed to judge himself the fittest. 4. And he
that seeketh dignities for God and not for himself, will use
them for God, and not for himself. For the intention will
command the use. He will deny himself in his superiority,
as well as if he were in the lowest place ; and will con-
trive how he may most serve and honour God ; and this will
be easily seen in his endeavours, whether it be God or self
that he serves and liveth to.
And now I advise all that love their souls, to take heed
of this aspiring act of selfishness. If you will needs seek
yourselves, and be your own exalters, you must trust to
yourselves, and be your own defenders; and then you will
find that the lowest condition in the hand of God, is more
safe and comfortable than the highest in your own hand.
If God should lift you up to the top of the highest moun-
tains, you may expect either a calm, or his protection in the
storm, and to be as safe as those below; but if you lift up
yourselves, and satan carry you to the pinnacle of the tem-
ple, take heed lest you thence cast down yourselves by his
temptations that did lift you up. Dignities and honours,
are not indeed the things that they seem to be to carnal eyes
that see not the inside, but judge by the outward, glittering
show. There is most holy duty and work to be done, where
is the greatest dignity. And certainly the life of greatest
work and labour is not the life of greatest ease, or carnal
pleasure ; especially when it is the work of God that you
must do ; a work which all the world is against, and which
satan and all his power will resist; and which must meet
with enmity and abundance of enmity, whenever you set
about it. Though you are commanders, yet you are sol-
diers ; and you that are leaders have the hottest standing,
and must "expect the sharpest conflicts. Do you think of
your dignities and offices as places of mere superiority and
honour, and accommodation to your carnal selves? Then
are you carnal men, and enter upon you know not what, and
make yourselves traitors and enemies to God, whom he is
engaged to bring down and be avenged on at last ; you de-
base the sacred coin which bears the stamp and name of
God. Magistracy is holy, and the image of God, and you
basely turn it into the image of the flesh ; and blot out
God's name from it, and stamp upon it the name of self, and
traitorously make it your own, which was eminently his.
TREATISK OF SELF-DENIAL. 277
Believe it, whoever you are, if you seek for places of rule
and dignity with carnal, selfish expectations, you must ei-
ther use them accordingly when you have them, which is
the readiest way to damnation in the world, or else you
must find your expectations crossed, and miss of all your car-
nal ends ; and find that the greatest toil and burden, which
you expected should have been your chief content. God
hath annexed the honour and outward greatness, partly to
encourage you to so hard a work, lest the burden should be
too heavy, and partly to enable you to perform it, and give
you some advantages against opposition. But though the
clothing of authority and rule be splendid, the substance
thus covered is extraordinary labour, and duty, and suffer-
ing. It is honourable, but it is an honourable burden, and
an honourable, painful, difficult work. So that if men un-
derstood what ofiice and authority is in church or common-
wealth, and looked after the substance as well as the orna-
ments ; the work as well as the honour and greatness ; it
would be an eminent piece of self-denial for a man to submit
to the call of God, to be a prince, a judge, a justice, or but
a constable; and men would as hardly be drawn to take the
office, as they are now to do the work of the office in faith-
fulness, and with courage and zeal for God ; and that is al-
most as hard as an offender is drawn to the stocks. Offices
and high places are not intended to accommodate the flesh ;
nor are they things to be ambitiously desired and sought
for, by such as understand the ends and use of them; but
they are such laborious, hazardous ways of serving God,
which a wise man knows, must cost him more than the ho-
nour will repay ; and which a good man will not run away
from, when God calleth him thereto ; but will so far deny
himself as to submit to them; but not thrust himself into
them, as the proud and selfish do. It is a work of patience
to a godly man to be thus exalted ; but it is a work of pride
and self-seeking in others. Deny yourselves so far as to
submit to government and dignity, and bear it patiently if
it be cast upon you, as being an excellent opportunity of
serving God ; but wish not for it, because of the honour and
advantages to the flesh ; much less contend for it, or set
your hearts on it. He that seeketh an office or honour for
himself, must have another heart before he will use it for
God. It is better with Saul to hide ourselves from honour,^
278 TREATISE OF SELF-DENIAL.
than with Absalom to contrive and seek it ; but best of all
with David to stay till God call us, and then obey.
CHAPTER XLII.
The Love and good Word of others Denied.
2. Another part of selfish interest to be denied, is the
love, and good will, and word of others. This is a thing
that may and must be desired to good ends ; but not for
carnal self. When Paul looked at God's honour and the
good of souls, he " became all things to all men that he
might by all means save some ;" and this he did, not for
self but fur the GospeFs sake, and yet for himself in subor-
dination to God, that he '* might be partaker of it with them.''
He would " give no offence to Jew or Gentile, or the church
of God ; but pleased all men in all things (that tended to
their good), not seeking his own profit, but the profit of many
that they may be saved ;" 1 Cor. x. 32, 33. And he hath
left it as the duty of the strongest Christians, " not to please
themselves, but every one to please his neighbour for his
good to edification." But when Paul looked at himself,
and his esteem among men, then he saith, ** With me it is a
very small thing, that I should be judged of you, or of man's
judgment;" 1 Cor. iv.3. And " Do I seek to please men?
For if I yet pleased men, I should not be the servant of
Christ;" Gal. i. 10. Good natures are loath to provoke
others to displeasure ; and grace moveth us to please men
for the saving of their souls. But it is pride and self-seek-
ing to desire to set up ourselves in men's esteem; and
to endear ourselves for ourselves into their affections. It
is God's highest honour to be most highly esteemed, and
most dearly beloved, as being the most perfect and trans-
cendent good. And proud men in this would aspire to his
prerogative ; and much affect to be beloved of all ; and fain
they would sit near men's hearts, and be the darlings of the
world. This is a fine, but dangerous sin ; and I doubt many
that are guilty of it, never well considered that it is a sin,
and so great a sin as indeed it is. Deny yourselves in this.
It is God that must be loved of all, and not you ; you must
TREATISE OF SELF-DENIAL. 27.9
be content to " be hated of all men for his sake,'* that he
may be loved. Men's hearts were not made to be yout*
throne, but God's. Your work is to love, and not ambi-
tiously to seek for love. So far as your interest in men's
affections doth conduce to God's honour and service, and
their good, desire it, and spare not ; but see that these be
really your ends. But for yourselves, take heed of desiring
or seeking for men's love. They are apt enough to have in-
ordinate affections to the creature without your temptations.
To love God in you, and love you for God, is their duty
which you may provoke them to in season ; but seek not
for any nearer interest in them, nor for such a love as ter-
minateth in yourselves. Nature is exceeding ambitious
of being beloved ; but steal not God's due. You are to be
suitors and solicitors for him, to win the hearts of as many to
him as you can ; and not to speak for yourselves in his stead.
Thankfully accept of men's ordinate love to you, if you
have it ; but if they deny it to you, for the sake of
Christ, and turn it into hatred, do you deny yourselves
herein, and remember that it is no more than you were fore-
warned of; and no more than your Lord, and his worthiest
servants have endured. What a pattern is Paul, that tells
his converts, he " seeks not theirs but them, as parents lay
up for their children, and not children for the parents, and
would gladly spend, and be spent for them, though the more
he love, the less he were beloved ;" 2 Cor. xii. 14, 15. See
that you love God and them, and that is your duty ; do
that and you need not take care for the love of men to you.
Their love is none of your felicity, and therefore their hatred
deprivethyou not of your felicity ; for that lieth only in the
love of God. Here therefore self must be denied.
CHAPTER XLIII.
The Reputation of Riches to he Denied.
3. Another part of the honour which self must be denied
in, is the reputation of your riches ; for wealth is one thing
that men are proud of. Some desire to be esteemed richer
than they are, and therefore go in the best apparel they can
280 TREATISE OF SELF-DENIAL.
get, that they may not be thought to be persons of the low-
est, poorest sort. And some that are rich do glory in their
riches, and think they are much more to be honoured than
the poor ; but alas, if they had well read and considered
what Christ hath said of the danger of the rich, particularly
in Luke xii. xvi. xviii. and viii. 14. Matt. xiii. 22. Mark
X. 23. and what James saith to them, James v. 1, 2, &c. they
would see that riches is not a thing to be proud of; ** Not
many great and noble are called. God hath chosen the
poor of this world, rich in faith, to be heirs of the kingdom."
The talents for which we must give an account at the bar
of Christ, should be rather the matter of our fear and trem-
bling than of our pride. That which makes our passage to
heaven to be as the camel's through a needle's eye, I think
should not much lift us up. All the riches of the world do
make you never the better thought of with God, or any wise
man ; nor will they cause you to live a month the longer,
or quiet your consciences, or save you from death, or the
wrath of God. The only worth of riches is, that you are
better furnished than others to do God some kind of service,
by relieving the poor, and helping the church, and further-
ing many such good v^^orks ; and for the sake of these good
ends, you must patiently bear a state of riches, yea, and
thankfully receive them, if they are given you by God :
though the care and labour in a faithful distribution of them,
and the danger of abusing them, and the reckoning to be
made for them, are so great, as may deter a wise man from
a greedy seeking them, or glorying in them.
CHAPTER XLIV.
Comeliness and Beauty to be Denied,
4. Another part of the honour that self must be denied
in, is the reputation of your personal comeliness or beauty ;
for such fools and children sin hath made folks, that many
much set by the reputation of these : and hence is most
commonly the abuse of apparel. Every proud person is de-
sirous of that which will make them seem the most hand-
some or beautiful persons unto others, and make it their
TREATISE OF SELF-DENIAL. "281
care to set forth themselves to the eyes of beholders. VV hat
they indeed are, we can see as well in the meanest attire ;
but what they would be thought to be, we may best see in
this : but of this I spoke before. Yea, some that think they
are not proud of their comeliness, yet cannot endure to be
esteemed ill-favoured or uncomely, and so shew that pride
which they would deny. I confess these are commonly but
the temptations of women, and procacious youth ; but one
would think it should be easy for a few sober thoughts to
cut tjieir combs, and let them see how little cause they have
to be proud of beauty or comeliness of the flesh. Alas,
what is that body that you are proud of? Filth and cor-
ruption, covered with a cleaner skin than some of your
neighbours. Ah, but the skin is thin : and if that be all
you have to glory in, it is as frail as contemptible. There
is many a pretty flower in the common field that is trodden
down by the feet of beasts, that have a gloss and hue incom-
parably beyond your beauty. I asked you before, what
beauty you will have to glory of when you have dwelt but a
few months in the grave ; or if the small-pox, or leprosy,
should clothe you with another coloured skin ; or if a can-
cer should but seize upon your face, and turn it into such
an ugly shape, as makes men tremble to behold it ; or when
wrinkled age hath made you as another person ; or when
death hath deprived you of that soul, which was your beauty,
and laid you out as a prey and sacrifice to corruption. Ah,
that ever such a skin full of dirt, such a bag of filth, should
yet be proud, that is carried about by a living soul, and by
it kept a little while from falling down as a senseless clod,
and turning into a stinking corpse ! They are shortsighted,
and short witted, as well as graceless, that cannot look so
far before them, or within them, as to see that which may
take them down from being proud of any comeliness of the
flesh. One would think this should be so easy a part of
self-denial, as any graceless one might reach by a little use
of the reason that is left them.
282 TREATISE OF SELF-DENIAL.
CHAPTER XLV.
Strength and Valour to he Denied.
5. Another piece of vainglory to be denied, is in the re-
putation of strength and valour. The witless part of men,
especially in their procacious humours, do use to be carried
away with this, as witless women with the former. Hence
commonly are their matches of running and wrestling, and
many exercises of activity and strength ; yea, and hence
commonly are their duels and murders. It seems such a
dishonourable thing to them to be thought a coward, or un-
able to defend themselves, and to be crowed over by their
enemy, that they will venture body and soul upon it rather
than they will put up such indignities, or lie under the dis-
honour of being cowards. Yea, and (would one think it)
some Jesuits are such carnal doctors, that they teach men
that if they be challenged, and their honour do lie upon it,
they may meet the challenger there in a defensive posture,
and fight with him to defend their honour : yea, and in
many other cases, they may kill another for their honour,
seeing their honour is more to them than their lives. O,
miserable teachers, and miserable souls that do obey them !
Christ hath taught you another lesson, even " to despise the
shame," Heb. xii. 2, 3, and to humble yourselves, and in-
timateth that such cannot be believers which ** receive ho-
nour of one another, and seek not the honour that cometh
from God only;" John v. 44. It is more honour to obey
God in suffering, than to be so valiant as to murder another
man. The day is near, when he will appear the honourable
man that was most like to Jesus Christ, that when he ** was
reviled, reviled not again ; when he suffered, he threatened
not, but committed himself to him that judgeth righteously ;"
1 Pet. ii. 23. Blind sinners ! do you think it more honour-
able to do hurt than to suffer hurt ? Yea, to be like the
devil, who is a murderer, than to Christ, that was a sufferer,
and came not to destroy men's lives, but to save them and
lay down his own. Can any thing be more honourable
than to be the children of the heavenly Father ? And if
you be such, you must *' love your enemies, bless them that
TREATISE OF SELF-DENIAL. 283
curse you, do good to them that hate you, and pray for them
that despitefully use you and persecute you ;" Matt. v. 44.
What a case are those men's understandings in, that think
it their honour to revenge themselves when God hath so for-
bidden it? Rom. xii. 19.
CHAPTER XLVI.
Wisdom and Learning to be Denied.
6. Another piece of vainglory to be denied, is in the re-
putation of wisdom and learning. The things themselves are
very excellent, and to be desired and much sought after,
but not for our own honour, but the service and honour of
the Lord ; and the greater is the worth of the thing, the
greater is the temptation to vainglory in them that have it,
and the harder it is to deny themselves herein. This part
of self-denial consisteth not in a contempt of learning or
wisdom, nor a neglect of it, for this were a sin ; but in a
neglect of self, that would make an advantage of it for its
own carnal exaltation, and in a contempt of the honour and
vainglory which may redound by it to ourselves, further
than such honour is serviceable to God. O how sinful and
miserable a life do abundance of learned men live in the
world ! Their whole life is but one continued vice, and that
a sin of a most heinous nature, even the exercise of pride
and self-seeking, when yet they take themselves for saints,
because they are not such as are accounted scandalous sin-
ners in the world. They sacrifice their precious time and
studies to their pride and fancies, and not to God. Too
many hours and years are spent to gain the reputation of
being learned men ; too many disputations are managed ;
yea (odious sacrilege), too many sermons are preached, and
too many learned books are written, to gain the reputation
of being learned men. Ah, miserable, low, unworthy stu-
dies ! Profane sermons ! Ungodly labours, and poor re-
ward ! O, how it nettleth some proud spirits, if they hear
that they are taken to be no scholars ; and how many take
their University degrees to be merely the wings of this part
of their vainglory. Learning and degrees, and the reputa-
tion of it, are all good, if they be valued and used but for
284 TREATISK OF SELF-DENIAL
God : but they are so much the worse when they are sacri-
ficed to self, and made the food and fuel of pride. Learn,
therefore, this part of self-denial.
CHAPTER XLVII.
Reputation of Gifts and Spiritual Abilities, &)C.
7. Another piece of vainglory to be denied, is the repu-
tation of our gifts and spiritual abilities : I mean such as
praying, and preaching, and disputing, and good conference,
to have readiness for words, and liveliness of expression,
and exactness of method : to be esteemed in all these a very
able man by others, is a high part of self-interest to be de-
nied. The duties themselves must be denied by none, for
they are the service of God, commanded us by his word ;
but it is the honour that self presumeth to hunt after in
these holy things. And it is a double sin here to seek our-
selves, when we are specially commanded to seek God, and
where the work is instituted for that end ; and when we pre-
tend to seek God and to deny ourselves. The greater are
our abilities to do God service, the more resolutely and
thankfully we should improve them in his service ; but we
must remember, that they are given us to save others by our
improvement, and not to destroy ourselves by our pride.
Get as great abilities as you can, and when you have
them, thank God for them, and use them for him to the
uttermost of your power ; but take heed lest pride should
sacrifice them to yourselves, and pervert them from your
master's service.
The persons that have most need of this advice are es-
pecially these following : 1. Young, inexperienced profes-
sors, that are but lately turned to a profession of a godly
life ; that have so much illumination as sheweth them much
that before they knew not, and raiseth them above the vul-
gar measure, but yet hath made them but smatterers and
half-knowing men. These are they that the apostle re-
quireth should not be made bishops or pastors of the church,
because of their proneness to this very sin that now we are
speaking of, '* not a novice, lest being lifted up with pride,
he fall into the condemnation of the devil,*' (1 Tim. iii. 6.) :
TREATISE OF SELF-DENIAL. 285
the Spirit of God here intimateth to us, that novices are the
most likely to be lifted up with pride, and that this pride
is the way to the condemnation of the devil.
2. And men of great abilities, natural or acquired, that
have withal unsanctified hearts, are ordinarily transported
with this odious vice. A strong wit and a voluble tongue,
and learning to furnish it with matter, are notable servants
to pride of heart, where that spiritual illumination and
holiness is wanting, that should abase the proud, and turn
men's parts a better way. To all that are apt to be tainted
with this odious vice, I would recommend these following
considerations :
1. Consider what a dangerous sign it is of a graceless,
hypocritical heart, where pride of gifts doth much pre-
vail. It is as inseparable from a child of God to be hum-
ble and little in his own esteem, as for a new-born child
to be really lesser than men at age. No more sincerity
than'^humility in any.
2. Consider what cause of deep humiliation you carry
about you in every duty ! Besides all the wants and loath-
some corruptions of your souls, which follow you wherever
you go, the very sins of your duties, one would think, should
humble you. O, to have such low conceptions, such dull
apprehensions, such heartless, unreverent, poor expressions
of such a God, such a Christ, such a glory, and such holy
truth, should make us ashamed to open our lips before the
Lord, and wonder that he doth not tread us into hell, in-
stead of regarding us or our services, and that fire doth not
come forth from his jealousy and consume us ! It should
make us so far from glorying in our performances, that it
should drive us to Christ in every duty, to take him with
us to shelter us from the flames of holy jealousy, so that
we should not dare to go any further than he goes before
us, and stands between us and the wrath of God, nor to
speak a word but in his name, nor to expect any welcome
but on his account. Shall a wretch be proud of that per-
formance whose failings deserve everlasting torments? Must
you be beholden to Christ to save you from the hell that the
sins of your performances deserve, and yet dare you be
proud of them? Let a Papist run that desperate path, that
rails at us for saying that our best duties are mixed with
sin, and that this sin deserves the wrath of God ; let them
286 TREATISE OF SELF-DENIAL.
refuse a physician that think not themselves sick; and let
them tell Christ they will not be beholden to him for a par-
don for the sins of their prayers and other duties ; but for
shame let not us be guilty of this, who profess to be better
acquainted with our infirmities.
3. Consider also that you have to do with so holy and
glorious a God, that to be proud before him, and that in
and of our very service of him, is a sin whose greatness sur-
passeth our apprehensions. Had you to do with a man like
yourselves, you might better lift up yourselves against him.
There is nothing comparatively in the presence of the great-
est prince, to humble and abase you ; but to be proud before
the God of heaven, and that in and of our lamentably weak
addresses to him ; O, what a horridly impious, unreason-
able thing is this ! O man! if thy eyes were opened to see
a little, a very little of the glory of that blessed God thou
speakest to, how flat wouldst thou fall down! How wouldst
thou fear and tremble! and cry out as the prophet, " Woe
is me, for I am undone, because I am a man of unclean lips,
and dwell in the midst of a people of unclean lips: for mine
eyes have seen the King, the Lord of hosts;" Isaiah vi. 5.
Or, " Behold I am vile, what shall I answer thee ? I will
lay my hand upon my mouth ;" Job xl. 4. And " I have
heard of thee by the hearing of the ear; but now mine eye
seeth thee : wherefore I abhor myself and repent in dust and
ashes;" Jobxlii. 5, 6. One glimpse of God's majesty would
take down thy self-exalting thoughts, and humble thee with
a witness.
4. Consider the examples of the holiest of God's ser-
vants. The example of Job and Isaiah I have now mention-
ed. Moses himself did think himself unmeet to speak in
God's message, "He said unto the Lord, lam not eloquent,
neither heretofore, nor since thou hast spoken to thy ser-
vant: but I am of a slow speech and of a slow tongue;"
Exod. iv. 10. And " He said, O, my Lord, send I pray thee
by the hand of him whom thou wilt send;" ver. 13. When
God sent Jeremiah he said, *' Ah, Lord God, behold I ca mot
speak ; for I am a child ;" Jer. i. 6. And Paul cries out, " Who
is sufficient for these things !" 2 Cor. ii. 16. So that it hath
been the course of the most seraphical prophets, and holy
apostles to have low thoughts of their own abilities for duty ;
and yet have you enough to be proud of?
TREATISE OF SELF-DENIAL. 287
5. And consider that the nature of the holy employment
that you are upon, one would think, should be enough to
humble you. It is a confessing of sin, unworthiness and
guilt, and will you be proud of this ? It is a confessing that
you deserve everlasting torment ; and will you be proud of
such a confession as this? The Lord be merciful to us, and
save us from this unreasonable vice ; who would think that
it should be thus with a man in his wits ? To confess that
he deserveth hell-fire ; and to be proud of that confession!
your petitions are all humbling, if they be according to the
word ; you are beggars for your lives, for pardon of many
and heinous sins, and should come as with a rope about your
*necks ; you beg for deliverance from eternal misery : and
should you be proud of such requests? Should beggars be
proud, yea, such needy, miserable beggars, and be proud of
their very begging? Nay, your very thanksgiving itself is
humbling. For what do you give thanks for, but for salva-
tion from these odious sins, and the damnation which you
have deserved ? And shall a thief be proud that he is par-
doned and taken from the gallows? Pride is contrary to
the very nature and meaning of all those holy duties that
you are proud of.
6. Yea, the gifts themselves that you are proud of, should
humble you. For, 1. They are from God, and not your-
selves. ** For who maketh thee to differ? And what hast
thou that thou didst not receive? Now if thou didst re-
ceive it, why dost thou glory as if thou didst not receive
it?" 1 Cor. iv. 7. 2. You received them not for yourselves,
but for God ; and therefore have no reason yourselves to be
lifted up by them. 3. All gifts are for labour and duty,
and must be once accounted for ; and therefore should keep
you in humility and fear. To be proud of God's gifts, is to
be proud of that which is given you to destroy pride in your-
selves and others ; for this is the end of them.
7. And it is a sign that you want exceeding much of
that which you are proud of. You are proud of knowledge;
whereas, if it were not for want of knowledge of that which
should humble you, you would not be so proud. You are
proud of your worth ; and it is for want of real worth that
you afe proud. More light, and grace, and parts, would
shew you that which would make you blush at the things that
you were proud of.
288
TUEATiSE OF SELF-DENIAL.
8. And consider tliat you take the course to provoke
God to bereave you of his gifts. He gave them to you for
another use. If you will turn them against his face by
pride, when he gave them to keep you humble ; when you
will exalt your carnal selves by it, which he gave you to
exalt his Majesty, what can you expect but he should take
them from you ? And it is an easy matter with him to do
it ; yea to take away your very understanding, and leave you
to the heavy plague of madness, seeing you were proud of your
understandings,whenalas,poorworms,youhad so little cause.
9. If once you grow proud of your parts and gifts, you
are in the high way to be given over to some fearful fall ;
at best to particular scandals, if not to some damnable he-
resy or apostacy. God may prevent it by your humilia-
tion, but you are in the common road that leads to it. It is
much to be feared that God will so far leave you to your-
selves, as to let you fall into the dirt of some notorious sin,
that your shame may fly abroad the world, instead of the
vain-glorious fame which you desired; and that you may
have somewhat to humble you, that shall be written in your
foreheads, and cannot he denied or hid. Or if you be hy-
pocrites, and for damnation, it is most likely that you are
in the ready way to some desperate heresy, or flat apostacy.
For we see that these are too frequently the consequents of
spiritual pride.
10. Lastly, consider that the gifts you are proud of, are
in danger of being unsuccessful to the church ; God may,
I confess, do good to others by them, though they do but
choke yourselves ; but ordinarily he denieth success to the
proud, and blesseth weaker endeavours of the humble. Yea,
often such men and all their parts become a plague and
trouble to the church. For they use them to foment the
heresies and divisions which they are given over to ; and
do more hurt than the ignorant, or the common sort of the
profane. Learn therefore to deny yourselves of the reputa-
tion of your performances. If you feel any tickling delight
when you are applauded, cast water on it suddenly, as on a
fire kindled in your souls from hell. If you perceive the least
stirringof discontent or envy, when the preaching or prayers
of another are preferred, and yours less set by, take heed,
and quench it; for you are entertaining a dangerous temp-
tation. But if you should be so far liftt d up, as to set up
TREATISE OF SELF-UENIAL. 289
your judgments above their worth, and rise against your^
teachers and the church of Christ, and desire to step beyond
your callings, that your parts may be taken notice of, and
you may be somebody in the church, and verify the pro-
phecy of Paul, " Also of your own selves shall men arise,
speaking perverse things, to draw away disciples after
them ;" Acts xx. 30. I say, when once you come to this,
it is time to fear lest you be utterly forsaken, and become
the shame and scorn of men, as you became the scourge
andtroublers of the church, and lest your self-exalting lay
you as low as hell.
CHAPTER XLVIII.
Reputation of being Orthodox, how far
8. Another piece of vainglory to be denied, is the repu-
tation of being orthodox, or of the right religion. The thing
itself is in the essentials of absolute necessity to salvation ;
but the reputation of it, is a thing that we must deny our-
selves in. For it commonly falls out in most of the world,
that the thing itself, and the reputation of it, are inconsis-
tent; and no man can be orthodox, and of the right reli-
gion, but he must be taken to be heterodox, and of the
wrong religion ; for the wrong is in most places taken for the
right. But through the great mercy of God, it is not com-
monly so in England, nor in the reformed churches abroad,
in any great and necessary points. Among us truth hath the
advantage of reputation! and so may it continue while the
sun endureth ! But yet there is use for this part of self-
denial, even with us. We converse among many sects and
parties of various opinions ; and all of them are confident
that they are in the right, and that we are erroneous, and
against the truth : so say the Papists, and so say the Liber-
tines, and many others. And there is no way to gain the
reputation of being sound and orthodox with any of these
men, but by turning to them, and forsaking the truth, and
ceasing to be orthodox indeed. In Spain, or Italy, or with
English Papists, you must be accounted heretics, or yield
to heresy ; you must either cease to be true Catholics, or be
VOL. XI. V
290 TREATISE OF SELF-DENIAL.
content to be esteemed no Catholics : you have your choice
whether you really will be schismatics, or be esteemed and
called schismatics. And so you will be used among most
sects, who judge of truth and error according to their own
deluded apprehensions. Yea, and among the orthodox in-
deed, because they also have their errors, and are not ortho-
dox in all things, you must look for the same measure in
those particulars wherein they are mistaken. For thinking
themselves in the right, they will too often take it for their
duty to let fly at others, as erroneous or dangerous persons,
that are not of their mind ; and in this mistake, they think
they do God service to defame Dissenters, and raise jealou-
sies and suspicions of them, and bid men take heed of them,
as of them that hold some dangerous opinions; when it is
themselves that are deceived, and should turn those jealou-
sies and cautions homewards. In such cases as these it is
a hard strait that a servant of Christ is put to ; when he
must either err or be supposed to err. But the principal
temptation lieth in those countries, where error hath got the
major vote, and is patronized both by book and sword, and
custom hath fixed the name of truth, upon the foulest here-
sies ; and the name of heresy upon saving truths : here a poor
Christian is sorely tempted and put to a lamentable strait.
O, saith he, * If I were reputed but to be base, or beggarly,
or contemptible, I could bear it ; but heresy and schism are
such odious things that no man should be patient under the
imputation of them/ Answ, Are they such odious things?
Take heed of them then, lest out of your own mouths you
be judged. If you think the matter so small that you will
rather be a heretic or schismatic, than be called or accounted
one, it seems you take it for no odious thing. Is the name
or the thing more odious to you? Had you rather be erro-
neous, or be thought to be so? If the thing be most odious
to you, the name will be the more tolerable. But if the
name be most odious to you, it is dishonour, and not error
or schism that you are against. Had you rather part with
truth and religion, or with the name and reputation of them?
If you set so much by self, and so little by truth, as to let
go truth for fear of being thought to let it go ; for shame,
do not take on you to be lovers of truth, but of yourselves ;
nor haters of error, but of dishonour.
And consider further that you may Ipse the reputation
TREATISE OF SELF-DENIAL. 291
of being orthodox, and catholic, and of the right religion,
without losing any of the favour of God ; nay, it may be a
suffering for his sake that may advance you in his favour,
and assure you in the reward of martyrs. For saith Christ,
*' Blessed are ye when men shall revile you and persecute
you, and shall say all manner of evil against you falsely for
my sake. Rejoice and be exceeding glad, for great is your
reward in heaven : for so persecuted they the prophets that
were before you;" Matt. v. 11, 12. So that you see the thing
that yoQ so abhor, is matter of exceeding joy ; even to be
falsely counted a heretic or erroneous for the sake of Christ
and truth ; we are blessed when we are falsely reviled as er-
roneous, and have all these evil sayings against us. But to
be such indeed, is to be accursed ; though the name of he-
resy will stand with the special love of God, yet heresy itself
he utterly abhors. And whether do you think it is better
to part with truth, and the favour of God with it ; or with the
name and reputation of truth, while we keep both truth and
the favour of God ? Deny yourselves then, even as to the
reputation of faith and orthodoxness ; for you will certainly
deny the faith, if you cannot deny the name of it, to pre-
serve it.
CHAPTER XLIX.
Tteputation of Godliness and Honesty, how far — ^
9. Another piece of honour that self must be denied in,
is, the reputation of godliness and honesty. Concerning
both the former and this, I must say, by way of caution,
that the reputation both of faith and godliness is a great
mercy, and not to be despised, nor prodigally cast away by
our own negligence or miscarriages ; nor unthankfully to
be received : but yet, 1. It is not to be desired for itself, but
for God, that it may help and advantage us to serve him, or
as it is a mercy that brings the report of his love. 2. And
the greater the mercy is, the greater is our temptation, when
it would deprive us of a far greater mercy than itself : I have
oft thought it was a very high passage for a heathen to say
as Seneca did, that * No man doth shew a higher esteem of
i
29*2 TREATISE OF SELF-DENIAL.
goodness, than he that can let go the name or reputation of
being a good man, rather than let go his goodness itself.' The
world is so much unacquainted with goodness, that they
know it not when they see it ; but call it by those odious
names that least agree with it. Their judgments follow their
natures, dispositions and interests ; and therefore they can-
not take that to be good, which is contrary to these. A fea-
ther-bed is no better to a swine than a mire-lake ; a banquet
is not so good to a cow as a green pasture. As the person
is himself, so do all things seem good or evil to him. The
toad or snake hath no such odious apprehensions of itself
as men have. And hence it is that to ungodly men, the best
men and best actions seem to be the worst. And hence also
it is, that in all ages godliness hath been matter of reproach ;
and the best have been laden with calumnies. David had
enemies that laid to his charge the things that he never
thought of. And it seems by the strain of Shemei in his
railing, that they took him to be but a traitor, because king
Saul was against him ; and to be a bloody man, because he
had been engaged in the wars, *' Come out, come out, thou
bloody man, and thou man of belial : the Lord hath re-
turned upon thee all the blood of the house of Saul, in
whose stead thou hast reigned ;" 2 Sam. xvi. 7, 8. See what
a wicked person David was esteemed by such fellows as this!
and yet he so far denied himself here, as that he would not hear
of revenge upon the railer, but makes it as a trial sent from
God. And two special reasons moved him to bear it. One
was the remembrance of that sin against God and his servant
Uriah, which he knew God was now chastising him for; and
therefore being under the rod of the Lord, he durst not think
of revenge upon the instrument ; and being sensible that he
had brought all this upon himself, he durst not let fly too
much at others. The other was that God had raised up
(by permissive Providence) the son of his bowels against
him ; and therefore he thought it an unseemly thing to be
much offended with a stranger for less. And such reasons
as these have we also to persuade us to patience and self-
denial in the like case. The Lord Jesus himself, who had no
sin at all, escaped not these censures of malicious men. He
was esteemed a friend or companion of publicans and sinners,
yea, a gluttonous person, and a wine-bibber; yea, a de-
^seiver ; yea, a conjurer, that did his works by the help of
i
TREATISE OF SELF-DENIAL. 293
the devil; Matt. xi. 16. Luke vii. 34. Matt, xxvii. 63.
John vii. 12. Matt.xii. 27. What usage the holy apostles
themselves had, and how they behaved themselves under all,
you may conjecture by that one passage (to mention no
more), *' For I think God hath set forth us the apostles last, as
it were men appointed to death : for we are made a spectacle
to the world, and to angels, and to men : we are fools for
Christ's sake, but ye are wise in Christ ; we are weak, but ye
are strong ; ye are honourable, but we are despised ; even to
this present hour we both hunger and thirst, and are naked,
and are buffeted, and have no certain dwcllingplace ; and la-
bour working with our own hands ; being reviled, we bless ;
being persecuted, we suffer it ; being defamed, we entreat : we
are made as the filth of the world, and the offscouring of all
things to this day;" 1 Cor. iv. 9 — 13. The like usage had
the Christians after the apostles' days. They were slander-
ed by the Pagans as if they sacrificed, and eat their own
childi en, and putting out the lights had commonly been un-
clean together after their holy exercises : and when they
cast them to the lions to be devoured, and many ways tor-
mented them, it was as ungodly men, for preaching against
the heathen gods, and refusing to offer sacrifice to them.
And therefore the rabble was wont thus to cry for judgment
against them, ' ToUite impios! Tollite impios !' Away with
the ungodly Christians ! The wicked multitude that were
drowned in filthiness and ungodliness, did think themselves
religious men, and the Christians to be ungodly. So that
they were fain to live and die under a reputation as contrary
to the truth, as darkness is contrary to light.
And this usage hath still been the attendant of true god-
liness. When the Papists burn God's servants at the stake,
it is for supposed heresy and impiety ; they put a painted
cap and coat upon them, made of paper, on which the
images of devils are pictured, to make the people believe
they are ungodly persons, the servants of the devil, and pos-
sessed by him already, and unworthy to live any longer among
men. When they butchered the poor Waldenses and Albi-
genses by thousands, it was under the name of ungodly he-
retics. The ignorant, ungodly rabble among us now, that
hate and revile those that seek after God more diligently
than themselves, have yet more devilish wit than to oppose
them directly under the name of honest, godly men; but they
294 TREATISE OF S£LF-D£MAL.
first make the world believe that they are hypocrites, and
proud, and self-conceited, and covetous, and secretly are as
bad as others, and these are the things, if you will believe
them, that they hate and speak against them for. But then
how conies it to pass that it is their praying and preciseness
that is so much in the scorners' mouths ? Doth that signify
hypocrisy or pride ? Why do they not commend the good,,
while they speak against the evil ? and join with them in
the holy worship and ways of God, while they oppose their
supposed viciousness? Doth the name (Puritan) signify a
covetous man, or a vicious person? or rather one that will
not be content to venture his soul in the common, impure,
ungodly courses of the world? And how comes it to pass
that a man may quietly enough follow such vices, if he will
but forbear the profession of godliness? But (to leave
these wretches in the dirt where we find them) by this you
may see tbe common measure that is to be expected from
the world. If you will be truly godly, you must be taken
for ungodly, or for hypocrites, that seem to be godly when
you are not.
But it is easy to bear this charge when it falls upon a
whole society, and takes us but in the crowd among the
rest, and when we have so much honourable company to
suffer with us; but it goes nearer us when we are singled
out by name, and noted and talked of all about as hypo-
crites, or proud, or worse than others. But that ako must
be borne by those that will be Christians.
But the greatest trial of all is, when the servants of Go^
that should help us in our suffering, have got a hard report
of us, and by misinformation we have lost our credit even
with them. Under al] these false and injurious reports,.
^ direct and stablish your own minds by the help of these
considerations following.
1. It may be there is some special cause that you should
try and judge yourselves ; and so God doth suffer other
men to judge you, to awaken you to self-judging. How-
ever, make this use of it, and you are sure to be no losers
by the reproach. Enter into your hearts, and search them
throughly as before the Lord, and see if there be any way
of wickedness in them which hitherto you have not dis-
covered : Try whether there be hypocrisy and pride or
not; especially when it is the servants of God that think
TREATISE OF SELF-DENIAL. 295
hardly of you ; iind above all, if it be wise, impartial men
that are acquainted with you, it is then your duty to be
very jealous of your hearts and ways, and to fear lest you
are guilty, and to search the more diligently, and not be
quiet till you either find out your sin, or be sure that you
are clear. And if you be clear in that point, yet suspect
and search lest there be some other secret or allowed sin,
which God would detect to you, or excite you against by
the injurious consures of those that have reproached you.
2. When you have searched and cleared your own con-
sciences, then consider further, that though you are not such
as you are censured to be, yet sinners you are, and you
know your sins in other kinds are so many and so great, that
you should bear the more patiently to be hardly thought of,
when you know yourselves to be so bad. If indeed you are
godly, you have seen a sink of uncleanness in yourselves,
and have condemned yourselves oft, and loathed yourselves
for your abominations, and bewailed them before the Lord.
And is it suitable for such a spirit to be eager after the repu-
tation of sincerity, and to be much troubled that you are
taken by others to be naught ?
3. And consider also that your case may be as David's
was, and God may possibly make this reproach a chastise-
ment for some former sin, and a means to humble you for
it more thoroughly, and to reclaim you from it. Perhaps he
bids (by permissive providence) some Shimei curse you. It
may be the voice of a slanderer must do that which the voice
of a preacher could not do. And then it is your work to
look behind you and within you, more than without you,
and to hearken more to the voice of God and conscience,
than of the slanderer : and to take it as the rod of God, and
a call to a more serious repentance.
4. And consider that when you are under the false cen-
sures of the world, you may have the inward peace of a
good conscience, which is better than all the applause of
men ; and this being a continual feast, they cannot do much
against your quietness, as long as they cannot deprive you
of this.
5. Yea, moreover, you have the approbation of God him-
self, and that should satisfy against the censure of all the
world. Even a proud man, if he have any wit, can bear the
contempt of the ignorant vulgar, if behave but the applause
29(1 TREATISE OF SELF-DENIAL.
of great, and wise, and learned men; as that orator that va-
lued the judgment of Socrates above all the rest of his au-
ditory. But all the wisest men in the world are fools in com-
parison of God. Having his approbation, you have the
greatest, the best, and the wisest on your side ; and a judg-
ment for you that will lay down the judgment of ten thou-
sand worlds.
6. And if you value not God's approbation above man's,
it is a sign that you are hypocrites indeed, and so the cen-
sure is not unjust ; but if you do, then you will acquiesce in
it, though man condemn you ; and say as the apostle, *' Who
shall lay any thing to the charge of God's elect? It is God
that justifieth, who is he that condemneth?" Rom. viii. 33,
34. And " With me it is a very small thing, that I should
be judged of you, or of man's judgment but he that
judgeth me is the Lord ;" 1 Cor. iv. 3, 4.
7. And remember that the great day of judgment is near
at hand, that will set all straight which the slanderous
tongues of men made crooked. Stay but a while, and the
glory of Christ, and the sentence of your Judge, will dispel
all the unjust reproaches that were on you, and wash off all
the blots that were falsely laid on your good name ; " and
he will bring forth your righteousness as the light, and your
judgment as the noon-day;" for " there is nothing hid that
shall not be then revealed."
8. In the meantime God will take care of your name ; he
will make the very tongues that slander you to honour you ;
in the blindness of their reproaches, crossing themselves.
As the Papists by the poor Waldenses, saying they were the
more dangerous heretics, because they held all the articles of
faith, and lived godly and honestly, and were reputed holy,
but only that they were against the Church of Rome. As
you trust God with your health, and wealth, so must you
with your reputation, even in point of honesty, and be satis-
fied that he can clear you when he pleases.
9. And it is not God's ordinary way to leave the reputa-
tion of his servants wholly uncleared even in this world. If
one condemn them, another shall justify them; and com-
monly the wisest and best men justify them; and the most
foolish and ungodly are they that condemn them. And can-
not you bear tlie words of fools and children ? The proudest
man can pass by a contempt or slander from a drunken man.
TREATISE OF SELF-DENIAL. 297
an idiot, or a madman, as being no dishonour to him ; and
cannot you bear the censures of the distracted world? Or
if they are better men that slander you, it is two to one but it
is the more foolish or passionate sort of them ; and that the
judgment of the more wise and sober is against them, and vin-
dicateth your reputation. Or if at the present they do not,
it is ten to one but Providence shall work to the clearing of
your reputation, either in your lifetime, or when you are
dead. Most of the servants of God that were most hated
and slandered, while they lived on earth, are cleared and ho-
noured now they are dead. God is not disregardful of his
servants' names.
10. But however it go, you are secured of the main ; that
which you expected or covenanted for with God, you shall
be sure of. If you have the thin^, you may easily bear the
want of the name. Hath the Spirit of God renewed and
sanctified you? Are you made the living members of Christ,
and the sons of God, and the heirs of heaven? I hope you
may well spare then the applause of men, and easily bear it
if you be reputed to be destitute of what you have. If you
are in health, it will not much trouble you if it be reported
that you are sick ; and if you are alive, you can bear it if the
report go that you are dead : for as long as you have the
thing, you can spare the name. And if you have Christ, and
grace, and pardon, and justification, and title to eternal life,
cannot you endure to have men think that you are without
them? How basely do you undervalue these inestimable
things, when the thoughts of a man's mind, or the words of
a man's mouth, can blast the comforts of them all! As if
you said to the world, it is not Christ, and grace, and par-
don, and salvation, that will serve me, without the applause
of men ! How basely think you of God, and how highly of
men, if this be your mind! It is more excusable for a Ha-
man to say of all his honour and wealth that they satisfy him
not, or do him no good, as long as he wants but Mordecai's
obeisance, than for a Christian to say of God, of Christ, of
glory, all this will not serve my turn as long as men take me
for a hypocrite or ungodly. For there is not a satisfying suf-
ficiency in honours and wealth, as there is in God and glory.
As long as you have the precious treasure, methinks you
may give losers leave to talk. It was. not for the good words
of men that you became Christians, and covenanted with
2.98 TREATISE OF SELF-DENIAL.
God, but for pardon and salvation; and these you shall
have ; God will perform his covenant to you, and give you
both his kingdom, and so much of worldly things as over-
plus, as is truly good for you ; and what would you have
more ? You shall have the inheritance and crown of bless-
edness ; and will not that serve your turn without a few
good words from silly man ! I hope you would be loath to
change rewards with the hypocrite ! Why then do you so
much desire his reward, and so much undervalue your
own ? Though his be present, and yours be future, I hope
you think it but a doleful hearing, to have Christ say,
" Verily they have their reward ;" in comparison of his pro-
mise to his reproached servants, " Verily great is your re-
ward in heaven ;" Matt. vi. 2. v. 12.
And now, I hope, in all these ten particular considera-
tions, you may see reason enough for self-denial in the very
reputation of your godliness and honesty ; and why you
should endure joyfully to be esteemed ungodly and dis-
honest, rather than be so.
CHAPTER L.
A Renowned and Perpetuated Name to he Denied.
10. The last point of honour which self must be denied in,
is a renowned and perpetuated name. For to that height
doth pride aspire, that no less will satisfy, where there is
any apparent hope of this ; though in those that sit so low
that they see no ground to hope for such a thing, the de-
sires after it are not so kindled as they be in others, that
think the prey is within their reach. Fain men would be
famous and talked of through the world ; they would have
their real and supposed worth made known as far as may
be. And when they die, they would fain have their names
survive, that they may be great in the estimation of poste-
rity, and magnified by all that mention them. And so
deeply are men possessed with this dangerous sin, that they
account this perpetuated fame for their felicity. And there
was nothing that most of the heathens did prefer before it ;
but when they seemed to be most virtuous, heroical, and
TREATISE OF SELF-DENIAL. 299
patient, it was but to be thus esteemed of after they were
dead.
If you ask me, how far a surviving reputation may be
regarded ? I answer, 1. So far as the interest of God, or his
Gospel, church, or cause, or the public good, or the good of
our posterity is concerned in it, and may be promoted by it
thus far it is lawful and a duty to value it, desire it, and
seek it. For if we have thoroughly searched our hearts, and
can say unfeignedly that it is God, and his cause and ho-
nour that we principally intend, and desire our own honour
but as a means to his, and therefore desire it no further
than it is such a means ; then we may justly desire both the
extension and surviving of our reputation, if we are ground-
edly persuaded that it is like to conduce to these happy
ends. As for example ; A prince that owns the cause of
God, and makes such laws for the common good as may
exceedingly promote it, if they be observed by posterity,
must have a great regard to his present and surviving fame,
because the honour of his laws will depend much upon the
honour of his name : and if once the people vilify him, they
will be likely to vilify and cast off his laws, to the hurt of
church and commonwealth, and their own undoing. And
even to the success of their present government, they
should be very careful of their fame : so also a minister of
the Gospel must be very careful of his present and future
reputation. For at present, the saving good of his auditors
doth much depend upon it. For if they have a base esteem
of the pastor, they will be unlikely to give diligent atten-
tion to his doctrine, but disesteem it as they do the speaker
and it is not likely to go to their hearts ; nor will they seek
his advice in the great matters of salvation, and the difficult
cases and dangers that they meet with ; but to the great
hazard of their souls will slight the necessary assistance of
him that is appointed to be their guide to heaven, and will
set light by all the ordinances of God. And therefore the
pastor's reputation is ten thousand times more beneficial
and necessary to the people than to himself. For, alas, it
is but their good thoughts and words that he receiveth ;
which add little to his happiness : but it is everlasting life
which they may receive by that word of God and help from
him, which is furthered by his reputation. And therefore,
as ministers, should be exceedingly watchful against pride
300 TREATISE OF SELF-DENIAL.
that they desire not honour for themselves ; so when they
are sure that God is their end, they must be exceeding care-
ful of their own reputation, and avoid all occasions and
appearances of evil, and purchase it by all just means: for
though honour be worth little, yet the cause of God and
the souls of men are worth much ; and we must not be
prodigal of our Master^s talents, and such as are very use-
ful to his service : our reputation is God's and the church's
due, and to be cherished for their use. Especially those
ministers must be careful of their reputation, that by re-
formation or public useful writings are capable of profiting
posterity : and they may desire the surviving of their ho-
nours, which for itself might not be desired ; because their
works and writings, and doctrines are like to be much
blasted by their own defamations, and do little good to any
that come after ; nay, the precious truths and cause of God
may be most dangerously wronged and disadvantaged by
it ; and get such a blot and dishonour by their dishonour,
that any that shall seek the promoting of it hereafter may
be greatly hindered and disadvantaged thereby : for it will
seem enough to cast off such a doctrine for ever, that by
the dishonour of the maintainers it was once dishonourable,
and rejected as an error. And doubtless some things have
been thus made heresies, and so will be long rejected as
heresies in many parts of the Christian world, because they
were once called by that name ; and that was because the
person that did own them had some such dishonour or
disadvantage as left his doctrine open to this reproach.
And therefore you may here see what a potent instrument
reputation is in the devil's hand, to do his work ; and what
abundance of advantage he gets' by defaming God's servants.
Principally by this means did he long keep the world from
the entertainment of the Gospel, the servants of Christ be-
ing contemptible in their eyes, and the preaching of the
cross but foolishness to them. By this means did the Pha-
risees hinder the Jews from believing in Christ : and by
th^ means is heathenism, infidelity, and Mahometanism
contilKiued in possession of most of the world to this day.
By this means it is that popery keeps the common people
in thraldom : as the voluminous lies of Cochlseus, Bolsecus,
and many others concerning Luther, Calvin, Zuinglius, and
other of our reformers and writers, do fully testify. And by
TREATISE OF SELF-DENIAL. 301
personal reproaches and dishonours it is that the doctrine
of the reformed divines is made so odious among the Lu-
therans ; and the like instances might be given in others.
If now any weighty Christian verity should be asserted by
any pastor of the church, in a sounder and clearer manner,
than is commonly known or owned, if the person that doth
it, should but fall under any reproach (which he shall be
sure of, if the devil can procure it), it is two to one but forh is
sake his doctrine will be stigmatized with the name of
error, and so lie buried for ever, till Divine Omnipotency
commands its resurrection. And hence it is that there is
not one instrument that ever God raiseth up to vindicate
any truth, or ordinance, or do him any special service, but
satan raiseth up tongues and pens, if not hands and swords,
against him ; and an army of reproachers will presently be
on the back of him.
Now in all such cases as these, it is a great duty for
any servant of Christ to be very regardful of his reputation
even with posterity : for his good name may much promote
the truth, as we know the name of Austin, Calvin, and
many another doth at this day. And if it be our great
duty to extend our service of God as far as we can, to all
countries, and to all posterity, to do them good ; then it is
our duty to endeavour that a good reputation should go
along with our labours to further the success, or remove
impediments. And thus while we are sincere, and intend
all for God, we may and must regard our honour ; and yet
in so doing we deny ourselves, because we do it not for our-
selves, but for God and his church.
And if honour be given in to us this way, even as we
partake of it ourselves, as a means to God's honour, we
must thankfully accept it, esteem it, and rejoice in it. And
therefore it is made the matter of many promises, and
spoken of in Scripture as a blessing : ** A good name is
rather to be chosen than great riches ;" Prov. xxii. 1.
" The memory of the just is blessed : but the name of the
wicked shall rot;" Prov. x. 7. "A good name is better
than precious ointment;" Eccles. vii. 1., with many the like.
Thus much 1 have said to prevent a misapplicaljon of
that which followeth ; and to help you so to understand me
on this point of honour, as not to run from extreme into
extreme, and to sin by seeking to avoid sin.
302 TREATISE OF SELF-DENIAL.
But alas, this kind of seeking our honour for God and
his church, and not for ourselves, and as our own, I doubt
is more rare than the neglect of honour. The sin that I
dissuade you from, is in these two points. 1. That you do
not affect and seek after extending or surviving reputation
for yourselves ; and out of a proud desire to be still some-
body in the estimation of the world : 2. That if God deny
you even that honour which in the most lawful manner you
desire, that you submit to his pleasure, and take it pa-
tiently ; and in these two respects you must here deny
yourselves.
Above all others, these sorts of persons following are
in danger of this odious pride, in desiring for themselves
an extended and surviving name : 1. Princes and soldiers
that have the management of the great affairs of the world,
fain would they be renowned to posterity ; and hence are
their aspiring ambitious designs. For this are their wars
and conquests, that they may be famous when they are dead
as well as while they live ; and thus they make their noble
conquests to be but murders of the vilest sort, and worse
than any cut-throats and robbers by the highway, while
they intend them but for themselves and their own vain-
glory ; and better might they seek honour by whoredom,
drunkenness, or theft, which are far smaller sins. Whereas,
if their wars had been undertaken for God, and managed
according to his will, they had made them truly honoured
and renowned. And from this odious pride it is, that Ab-
salom's pillars must be erected, and monuments must be
built to perpetuate their names, and tell the world what need
they have of means to keep alive their memories, and how
destitute they are of nobler means, when marbles and
monuments must be the great preservers of their fame.
Yea, it were well if this pride and selfishness did not cor-
rupt the noblest of their works, and turn them into deadly
sins ; if they did not build their hospitals, colleges, or
churches, and endow them with revenues to perpetuate their
own names, rather than to do good. Though the works
themselves are so good and so rare that I would not cast
any dishonour upon them, seeing all that can be said is too
little to provoke men to do the like ; yet am I bound in duty
to tell them, that if self should be the end, instead of God,
and pride the cause, instead of charity, hell would be the
TREATISE OF SELF-DEI^IAL. 308
reward instead of heaven ; so great a matter is it to have an
honest heart and right intentions in the most excellent and
noble works. Insomuch that a poor man that hath a heart
to build a college or a hospital, if he had but means, shall
be rewarded by God, as if he had done it, if God were the
end and charity the principle ; when a rich man that doth
the work itself, shall have but a poor and temporary reward,
if self be the end and pride the principle.
2. Another sort that are specially in danger of this sin,
are all rich men who would be great in the world, and per-
petuate their names and memory in their houses, lands, and
posterity ; and therefore they would purchase towns and
lordships, that their houses may be famous when they are
gone : for it seems a kind of life to them if their greatness
do but live in their posterity; ** their inward thought is that
their houses shall continue for ever, and their dwellingplaces
to all generations : they call their lands after their own
names This, their way, is their folly; yet their pos-
terity approve their sayings;" Psal. xlix. 11, 12. Hence
also is that ostentation of escutcheons, and arms, and of
ancient gentility or nobility, and much more such proud and
selfish vanity.
3. Another sort that are in danger of this sin are divines,
and learned men in all professions, who make their writings
but a means to perpetuate their own names to posterity.
Temptations to this sin may be offered to the best, and too
much entertainment they may have with our natures, be-
cause of the remnants of selfishness and pride. But yet
they do not prevail with the sanctified so far as to aim more
at their own honour than at God's. The labours that in
themselves are excellent, and a blessing to the church, are
lost to him that was the author of them, if self be the end,
and pride the fountain. And exceeding great need have the
godliest men to watch their hearts in this particular, for
they are very deceitful, and selfishness will too often inter-
pose, where nothing but God and public good is discerned.
And now, because that the sin is very great and dangerous,
I shall here annex a few considerations, which, by opening
the evil of it, may help you to abhor it.
1. These proud desires of a great and surviving name, do
shew that you lamentably overlook the true eternal honour
of the saints. Must you have honour ? Choose that which
304 TREATISE Ol- SELF-DKNIAL.
iieth in the esteem of God. Must you be great and glori-
ous ? Why you may be so, and God would have you be so,
if you will but know where greatness and glory is to be bad,
even in that blessedness that Christ hath purchased. Must
you have your greatness and honour perpetuated ? Why
you may have that which will never have an end ; and when
God hath set before you such an endless glory, are you look-
ing after a name among mortal men, to leave behind you on
the earth? Do you think to be saved indeed or not? If
you do, what need have you of the smoke of man's applause
when you are with God ? What unworthy thoughts have
you of heaven, if you think when you are there you shall
have need of men's good thoughts or words on earth? But
it is a dangerous sign that you are indeed unbelievers, and
lay not up your treasure in heaven, when you are so careful
to perpetuate your names and shadows here with men. The
true relish of heavenly honour would put you out of love
with this.
2. And do you not plainly see in your own desires the
vanity of all these earthly things, when you are put at last
to take up with such a shadow, such a nothing, as is a sur-
viving name? Is this all that the world can do for you?
And do you not see here the wondrous deceitfulness of the
world, and the foolishness of unsanctified men, that they
will thus stick to the world for very nothing ! When they
know that they shall have no more from it, they are con-
triving for a name when they are dead. Wonderful blind-
ness ! that experience and the approach and thoughts of
death, should no more open your eyes. Surely, if this be
all that the world will do for you at the last, you should
even renounce it, and use it accordingly at the first.
3. You cannot but know% that when you are dead and
gone, the honour of the world is none of yours, nor can it do
you any good any further than it relateth to your eternal
blessedness, and your honour is serviceable to the honour
of God. What good will it do you to be magnified by men
when you neither know nor feel it? What the better is a
tree or a house, if men commend it? And for your souls, if
they be with God, they will be far above the praise of men.
4. Nay, as such a design is a dangerous sign of your
damnation, so I beseech you think what comfort it will be
to your soul in hell to be extolled and well spoken of on
k
TREATISE OF SELF-DENIAL. 305
earth? Will you cast away your souls to leave a name of
renown behind you ? And how unsuitable will ^uch honour
be to your condition? Surely, if you be there acquainted
with it, you must needs be more tormented, both to remem-
ber that you were seeking the fame of the world, instead of
the eternal glory, and to consider what a miserable wretch
it is that men are praising and magnifying on earth. Ah,
then you will think with yourselves, * Little do the poor in-
habitants of the earth know what I am suffering while they
are extolling me. Is the applause of mortals suitable to a
poor tormented soul ? Alas, that at one and the same time,
men should be extolling me and devils tormenting me ! How
little ease do all their acclamations afford this poor dis-
tressed soul!' How honourable are the names of Alexander
the Great, and Csesar, and Aristotle, here on earth ! But,
alas, what cause have we to fear that they are lamenting
their misery, while we are speaking of their glory !
5. And the sin is much the greater, because it is not a
mischosen means, but a mistaken end, that your souls have
fastened on. For it seems your very hearts are set upon your
honours, and deeply and desperately set upon them, when
you dare contrive the continuation of them when you are
dead. Were it not a matter exceeding dear to you, un-
doubtedly you durst not lay such a design for it.
6. And consider whether there be not a love of the
deadly sin of pride, and a final impenitency implied in
this ambition of a surviving name : for you lay a design that
is supposed to be executed after death. And as if you de-
sired an eternity of wickedness, because your pride itself
can live no where but with yourself, you would have it leave
those tokens behind it by which the world may know that
you are proud, and the effects of it you would have perpet-
uated on earth ! And had not the world enough of your
pride while you were alive ? And had not you enough of it?
Is this your repentance, that you would leave the monu-
ments of your pride unto posterity, as if you were afraid
there would be no surviving witness against you to con-
demn you? This is a certain transcendency of sin ! The
common wicked ones would fain die the death of the right-
eous, and wish their last end were like to his. But these
men would have their pride to live for ever ; and when they
VOL. XI. X
306 TREATISE QF SELF-DENIAL.
themselves are in another world, they would have the de-
monstrations of their iniquity survive them.
7. And I beseech you consider what a fearful thing it is
to die in contrived beloved sin ! When men have none but
a deathbed repentance, we have much cause to fear, lest it
be but fear that is the life of the repentance ; but when they
have not this much, but are desirous to leave the monu-
ments of their vice to all generations, from whence then
shall we fetch our hopes of their forgiveness? And, O !
what a power hath pride in that soul, where the thoughts
of death itself will give no stop to it, but still they are de-
sirous that pride may overlive them ! One would think that
the serious thoughts of a grave, much more of our passage
into another world, should level all such thoughts of a sur-
viving honour, even in an unsanctified soul ! But I much
fear lest it be infidelity itself that is the root of all, and that
men do not soundly believe an everlasting life with God,
which makes them desire to have somewhat like an immor-
tality here on earth.
8. And consider what a silly immortality you desire.
The honour can be no greater than the persons are that ho-
nour you, nor no longer. And it is but poor mortals that
will magnify your names, and what can they add to you ?
And it will be but a very little while; for it is not long that
the world is to continue.
9. And consider what a wickedness is here commonly
included. Proud men desire to be thought better than they
are, and spoken of accordingly : they limit not men's esti-
mation to the truth of their deserts ; otherwise, if the best
and greatest of you all were thought no better or greater
than you are, alas, how far would men be from admiring
you. What would you be thought but worms and sinners ;
and such as after all your glory, cannot forbid a crawling
worm to feed upon your face or heart ? And such as de-
serve no less than hell ; and have many a secret sin that the
world was unacquainted with. But it is not a true, but false
esteem that the proud desire ; they care not how great, or
how good, or how wise and learned the world and succeed-
ing ages think them ; and thus they desire to cheat men's
understandings, and to leave a false history of themselves
on earth, and to have all men believe and report untruths,
to magnify men whose souls, it is much to be doubted, are
TREATISE OF SELF-DENIAL. 307
in hell, or if they be not, must needs abhor such doings.
And thus every proud and selfish man would be a false his-
torian and cheater of the world.
10. Yea, which is yet the worst of all, they would con-
tinue sacrilegiously to rob the Lord of his honour, even when
they are dead. It is an undue honour, which is stolen from
God, which they so much seek for (for were it but such as
is a useful means to his honour, he would not be offended
with them). And when the saints say, ** Not unto us. Lord,
but unto thy name give the glory," these sinners are not
content to rob God of his honour as long as they live, but
they would do it even after death. If we had not certainly
known the truth of it, we should have thought it an incre-
dible thing that ever any man should come to that impiety,
pride, and madness, as to desire to be worshipped as a God
when he was dead. Much more, that the most of the world
should be so far distracted as to do it : and yet so it hath
been, and so it is in too great a measure. And truly the
wicked or proud disposition that is predominant in the hearts
of all the unsanctified, doth take up no shorter where it
hath but hopes of success to actuate it. Not a man of them
but would be honoured as Gods when they are dead ;
though I know those of them that feel not this much in
themselves, will hardly believe it. Consider what an
heinous injury this is to God, and to the souls of men, that
you should leave your names as idols to the world,, to entice
so many thousand men to sin, and to be a standing enemy
to the honour of God, by encroaching on his right, and
turning the eye of men's observation and admiration from
him to you.
11. Consider also, how that by these desires of earthly
I honour to yourselves, and making this the end of your
endeavours, you corrupt abundance of excellent works,
(materially considered,) and turn them into mortal sins. If
princes rule and fight for themselves, I have told you al-
ready what they do; but if this were done for God, it
would have another form, and another reward, as it had
another end. What a doleful case is it that such excellent
works, as almsdeeds, and acts of bounty to church, or
poor, or commonwealth, in buildings, lands, or any the like
works, should all be turned into sin and death, by such
a selfish vainglorious intent ! And that their souls should
308 TREATISE OF SELF-DENIAL.
be suffering for those works that others receive much good
by ! What a sad case is it, that historians, lawyers, physic
cians, philosophers, linguists, and the professors of all the
sciences, should undo themselves for ever by those excel-
lent works that edify the world! Nay, what can be more
lamentable to think of, than that able and learned divines
themselves should lose their own souls in the studying, and
preaching those precious truths, that are saving unto
others ; and that such excellent writings as remain a stand-
ing blessing to the church, should be the authors of mortal
sin ! And yet so it is, if the renown and immortality of a
name on earth be the end that all this work is done for.
12. Lastly, Consider that if honour be good for you, it
is better attained by minding your duty for the honour of
God, and denying your own honour, than by seeking it ;
for honour is the shadow that will follow you if you fly from
it, and fly from you if you follow it. What Christ here
saith of life, is true of honour: he that seeketh and saveth
it shall lose it, and he that loseth it for Christ shall find it.
The greatest honour is to deny ourselves, and our own
honour, and to do most for the honour of God ; and to be
contented to be nothing, that God may be all. For you
have his promise, that them that honour him he will honour,
but they that dispise him shall be lightly esteemed.
Though I have endeavoured by a right limitation and
exposition of the foregoing parts of self-denial, to prevent
mistakes, and give you those grounds by which objections
may be answered, yet the stir that is made in the world
about this point, by Papists and many other mistaking
sects, doth persuade me to give a more distinct resolution
of some of the principal doubts that are before us, and
therein to shew you that self-denial consisteth not in all
things that by some are pretended to be parts of it; but
that there is a great deal of sin that goes under the name of
self-denial among many of these sorts of mistaken persons.
TREATISK OF SELF-DENIAL. 3O0
CHAPTER LI.
Whether Self-denial lie in renouncing Propriety 'i
Quest. 1. 'Whether doth self-denial require us to re-
nounce propriety, and to know nothing as our own' as the
monks among the Papists swear to do, as part of their state
of perfection ; and a book called, ** The Way to the Sabbath
of Rest," doth teach us ?
Answ. 1. That there shall be no propriety in goods, or
estate among men, is contrary to the will of God, who hath
made men his stewards, and trusted several persons with
several talents, and forbidden stealing, and commanded men
to labour that they may have to give to him that needeth ;
and he that hath this world's goods and seeth his brother
have need, must not shut up the bowels of his compassion.
It is a standing duty to give to the poor ; and we shall
therefore have the poor always with us for this exercise of
our charity. And he that hath nothing, can give nothing,
nor use it for God. Why did Paul require them to give to
the distressed saints, and maintain the ministry, and gather
for such uses every first day of the week, if he would have
men have nothing to give? This therefore is a conceit
which needs nothing but reason, and the reading and belief
of Scripture to confute it.
2. But as no man is a proprietary, or hath any thing of
his own, in the strict and absolute sense, because all is
God's, and we are but stewards ; so no man may retain his
human analogical propriety, when God calleth him to give ^
it up. No man may retain any thing from God's use and
service which he hath a propriety in. We have so much
propriety as that no man must rob us ; and so much as our
works of charity are rewardable, though it be but giving a
cup of cold water, which could not be without propriety ;
for who will reward him that gives that which is none of his
own? yea, it is made the matter of the last judgment ; " I
was hungry, and ye fed me ; I was naked, and ye clothed
me," 8cc. Which they could not have done if they had not
had food and clothing to bestow. So that the denial of
propriety would destroy all exercise of charity in such
310 TREATISE OF SELF-DENIAL.
kinds, and destroy all societies and orderly converse and
industry in the world.
But yet when God calls for any thing from us, we must
presently obey, and quit all title to it, and resign it freely
and gladly 'to his will.
And 3. There must be so much vigour of charity, and
sense of our neighbour's wants, as that no man must shut
up the bowels of compassion; but as we must love our
neighbours as ourselves, so must we relieve them as a
second self; yea, and before ourselves, if God's service or
honour should require it. If we must lay down our lives
for the brethren, much more our estates. So that ' levelling
community' is abominable ; but ' charitable community' is a
Christian duty, and the great character of sincere love to
Christ in his members* And therefore in the primitive
church there was no forbidding of propriety ; but there was,
1. A resignation of all to God, to signify that they were
contented to forsake all for him, and did prefer Christ and
the kingdom of God before all. And 2. There was so great
vigour of true charity, as that all men voluntarily supplied
the wants of the church and poor, and voluntarily made all
things as common, that is, common by voluntary communi-
cation for use, though not common in primary title ; and
so no man took any thing as his own, when God, and his
churches, and his brethren's wants did call for it. O that
we had more of that Christian love that should cause a
'charitable community,' which is the true mean between the
' monkish community,' and the selfish tenacious propriety !
Levelling hath not destroyed one soul for ten thousand
that an inordinate love of propriety hath destroyed.
CHAPTER LII.
Whether it lie in renouncing Marriage?
Quest. 2, 'Whethek self-denial consist in the forswear-^
ing or renouncing of marriage, or the natural use of it by
those that are married ?'
Answ. To forbid marriage simply, is called by the Holy
Ghost " a doctrine of devils;" 1 Tim. iv. 1. 3. : and was one
TREATISE OF SELF-DENIAL. 31 J
of the heresies that the apostles were called out to encoun-
ter in their own days. But yet a married state doth ordi-
narily (not always) call men off from that free attendance
on the service of God without distraction which is very
desirable; and therefore those that are capable of doing
God any notable service, which marriage is like to hinder
them from, should avoid it, if they can, without a greater
evil. And therefore the church did think it for many ages,
so fit for ministers to be single, that they might have the
less of worldly affairs and cares to call them off from the
work of God, and their carnal relations might not hinder
them from more public duties or charitable works. The
Papists, therefore, mistakingly take the vow of chastity to
be an entering into a state of perfection, and sinfully con-
demn the marriage of priests ; when the apostle expressly
saith, " A bishop must be blameless, the husband of one
wife having his children in subjection ;" 1 Tim. iii. 24.
And so of deacons, verse 12. And others run into the
other extreme. But the true meaning is this : 1. Ordinarily
marriage is more distracting and hindering to us in the
service of God, than a single life ; especially to ministers,
and such as should wholly addict themselves to the public
service of the church. 2. But yet all men are not alike
obliged to it or from it. Some may be necessitated to it by
the temper of their bodies to avoid a greater evil, even sin
itself; and some may have no such necessity. Some may
have their worldly estate and affairs in such a plight, that
they can far better manage them with freedom for God's
service in a married than a single state ; but with others it
is not so; and especially with very few ministers. So that
a single or married life is in itself indifferent ; but as a
means to God's service, that is a duty to one that is a sin to
another ; but because that a single life is more commonly
free and fittest for this great end, therefore the apostle pre-
ferreth it as better, because more suitable to the state of
the most (at least in those times), though to some, marriage
may be a duty. So that every one should impartially in-
quire, in which state they may do God the greatest service,
and that they should choose, not on popish ground, as if it
were commended to that particular person to whom it is
not commanded, and were an evangelical . counsel of per-
fection, and to be vowed ; but in a prudent ordering of our
312 TkEATISE OF SELF-DENIAL.
lives, applying the general rules of Scripture to our several
estates. And thus according to the command of Christ,
" He that can receive this saying, let him."
CHAPTER LHI.
Or in Solitude and renouncing secular Affairs ?
Quest, 3. * Whether self-denial consist in solitude, and
avoiding secular affairs, as trades, merchandise, labour, &c.?'
Answ. 1. It is the standing rule of the apostle, of all
that are able, " That if any man will not work, neither
should he eat;" 2 Thess. iii. 10. : and he calls those ** disor-
derly walkers, that work not at all;" 2 Thess. iii. 11. : and
requireth us to have ** no company with such," command-
ing men, with " quietness to work, and eat their own bread ;^'
verse 12. 14. But yet there are several sorts of labour:
some labour with the body, which is usually more private,
as to the extent (if not to the intent) of the benefit ; and
some labour with the mind, which is usually more for pub-
lic good; as princes, judges, magistrates of all sorts, law-
yers, physicians, ministers, &c. Now men are to consider
whether by the labour of the mind or of the body they are
like to be more serviceable to God, and which they are
fittest for, and called to ; and that they ought to set them-
selves to, and that in true self-denial, and for God. To be
idle, is so far from being a part of self-denial, that it is a
sinful part of fleshpleasing. And so is it to choose any
calling or employment principally for fleshly ease or accom-
modation. The apostles were some fishermen, and some of
other callings, and none of them renounced worldly labour,
or affairs, save only so far as they hindered them from the
work of God, to which they (and all ministers) were wholly
to addict themselves, as appears, 1 Tim. iv. 15. 2 Tim. ii.4.
To do therefore as many monk& do, to be employed in no
calling for the public good, under pretence of being reli-
gious to themselves, is to be burdens to the earth, and
gross violators of the laws of God.
TREATISE OF SELF-DBNIAL. 313
CHAPTER LIV.
Or in renouncing Public Offices and Honours ?
Quest. ^. 'Whether self-denial require men to renounce
all public offices, and honours, and not to be magistrates,
ministers, or the like?'
Answ. It requireth us not to have such carnal thoughts
of these offices, as to look on them only as places of honour,
and power, and ease ; nor yet to desire them for such car-
nal ends ; nor yet to thrust ourselves upon them without a
call, as being the judges of our own sufficiency. But self-
denial is so far from forbidding the offices and employments
themselves, as that it is a great point of self-denial for a
man that understandeth them well, to undertake them, if
he mean to manage them sincerely and faithfully. For
were it not that the sweetness of God's interest and his ac-
ceptance, and the benefits of the church, our brethren and
our souls, did ingratiate these offices and employments to
an honest mind, they would be so very burdensome, that
flesh and blood would either make them carnal by abuse,
or never endure them. And therefore hath God given them
an addition of honour to encourage them, and to put an
honour on their work, for the furthering of its success.
Experience certifieth me that the work of the ministry is
far more troublesome to the flesh, than the bodily labour of
a poor artificer or ploughman is ; so that without great self-
denial no man will be a minister, that doth not carnally
mistake the function for another thing than indeed it is.
And I think I may say the like in its degree, by the magis-
tracy ; especially by them in highest power, who have the
greatest work. Certain I am, if they faithfully do their
duties, they will find more burden to the fle^h and mind,
than poor men that have only a family to provide for.
Though many ignorant, ungodly poor people, that sit at
home in peace, and little know the care, and grief, and
trouble of their rulers, do wickedly murmur at their very
calling, as if they had nothing but honour, and idleness,
and excess ; yet if they had tried and tasted their care and
trouble a few months, they would think a private life the
314 TKliATISE OF SELF-DENIAL.
easier, and confess that there is need of much self-denial
for a man to accept of magistracy or ministry, that under-
standeth them, and resolveth to use them accordingly.
Moreover, these offices are of necessity to the common
good, and established to that end by God himself. And
the fifth commandment requires us to pay our superiors
their honour and obedience. And therefore to imagine that
it is any part of self-denial to refuse the office of magistracy
or ministry, is to make it self-denial to destroy the church
and commonwealth, and be a cruel enemy to mankind, and
to our country, and to rebel against the powers that are
ordained of God, and thereby to receive damnation to our-
selves ; Rom. xiii* 1 — 3. Heb. xiii. 17.
But yet this I must say, that if a worthy person stand
in competition with us, self-denial requireth us to prefer
them before ourselves, and to refuse honours and dignities,
when the good of the public doth not call us to deny our-
selves more in the accepting them.
CHAPTER LV.
Whether it be a denying our Relations ?
Quest, 5. * Whethek self-denial consist in denying of
natural or contracted relations, as of father and mother to
sons and daughters, of brothers and sisters, husband and
wife, master and servant, prince and people, pastor and
flock V
Answ, You might as wisely imagine that self-denial
lieth in hating or denying any of God's works, even the
frame of nature ; or in denying food and raiment to our
bodies, or in denying our own lives, so as to cut our
throats. For the same law of nature that made me a man,
and requireth me to preserve my life, did make me a son,
and require me to love and honour my parents : And it is
in the decalogue, the ** first commandment with promise," as
the apostle calleth it, Ephes. vi. 2. It is frequently and
expressly commanded in Scripture, that children love, ho-
nour, obey their parents; and terrible curses are pro-
nounced on the breakers of these commands ; Eph. vi. 1.4.
TREATlSi: OF SELF-DENIAL. 3l5
V. 22. 25. Colos. iii. 20 — 22. iv. 1. Exod. xxi. 17.
Levit. XX. 9. Deut. xxi. 18; 19. xxvii. 16. Prov.
XXX. 17. Matt. XV. 4. xix. 19. And if children were
not bound to parents, then parents should not be bound
to educate children, and then they would be exposed to
misery and perish. One would think that there should
never such a sect have risen up, that should be worse than
the very brutes, who by the instinct of nature love their
young ones, and their dams. But the Spirit foretold us,
that which is come to pass, that in the last and perilous
times, there should be men that are ** disobedient to parents,
without natural affection ;" 2 Tim. iii. 3<
And for contracted relations, they are the express insti-
tution of God, so frequently owned by him in Scripture,
and the duties of them so frequently commanded, that I will
not trouble you with the recital of the passages. And as
for the adversaries' objections, they are frivolous. The
meaning of the apostle's words, " that we know no man af-
ter the flesh," I have told you before. The words of Christ
to his mother, " Woman, what have I to do with thee ?"
(John ii. 4.) which they allege, are nothing for their wicked
cause ; they being no mor^ but Christ's due reprehension
of his mother's mistake, who would prescribe him the time
and manner of doing miracles, and have him do them in a
way of ostentation ; which things did not belong to her,
but to the Spirit of God, and the Lord himself. And where '
as they allege that text, " that father, mother, brother>
sisters, &c. are to be hated for Christ ;" Luke xiv. 26. I
answer, even as our own lives are to be hated, which are
also numbered with them ; that is, they must be all for-
saken, rather than Christ should be forsaken ; and there-
fore loved less than he, and but for his sake. If therefore
this text require you not at all to cut your own throats, or
some way kill yourselves, then it doth not require you to
withdraw your due aflPections from natural or contracted
relations. I must crave the reader's pardon that I trouble
him with confuting such unnatural opinions, and desire
him to believe that it is not before I am urged to it by the
arguments of some deluded souls that are not unlikely to
do hurt by them with some.
316 TREATISE OF SELF-DENIAL.
CHAPTER LVI.
Or Relieving Strangers before Kindred ?
Quest. 6. * Whether self-denial require that we should
relieve godly strangers, before our natural kindred, especi-
ally that are ungodly ? Or that we love them better?'
Answ. 1. Where our natural kindred are as holy and
needy as others, there is a double obligation on us, both
natural and spiritual, to love and relieve them. 2. Where
they are as holy as others, but less needy, there may lie a
double obligation on us, to love them, and yet not to give
to them. 3. If they be more needy, or as needy as others,
though withal they be ungodly, we are not thereby excused
from natural affections or charitable relief. 4. We must
distinguish between children, or such kindred as nature
casteth upon our care for provision, and such kindred as
are by nature cast upon others. If parents were not obliged
to relieve and provide for their own children, they would
be exposed to misery, and man should be more unnatural
than brutes. So that even when by ungodliness, they are
less amiable than others, yet God hath bound men to pro-
vide for them more. 5. Natural love and spiritual are much
different ; you may have a stronger natural love to an un-
godly child, than to a godly stranger, but you must have a
spiritual love to that godly stranger, more than to your
child; and that spiritual love must be (at least as to the
rational and estimative part) much greater than the other
natural love : and yet you niay be bound to give more,
where you are not bound to love more. For it is not love
only that is the cause of giving ; but we are God's stewards,
and must dispose of what we have as he prescribeth us : and
his standing law of nature for the preservation of mankind,,
is, that parents take care of their children, as such.
6. The will and service of God, being it that should
dispose of all that we have, we must in all such doubts look
to these two things for our direction : First, to the particu-
lar precepts of the word ; and there we find the foresaid
duty of parents expressed, and withal the duty of relieving
all that are needy, to our power : Secondly, to the general
TREATISE OF SELF-DENIAL. 317
precept ; and there we find, that we must honour God with
our substance, and lay out all our talents to his service.
And so the duty lieth plain before us. If you have a child
that is wicked, yet as parents, provide him his daily bread ;
and leave him enough for daily bread, when you die. But
more he should not have from me ; but the rest (had I ten
thousand pounds a year) I would lay out that way my con-
science told me may be most serviceable to God. For, 1. I
am not bound to strengthen an enemy of Christ, and enable
him to do the greater mischief. 2. Nor to cast away the
mercies of God. 3. If the law required the parents to cause
such a rebellious son to be put to death, (Deut. xxi. 18.)
then surely to provide him daily bread, is now as much as a
parent is obliged to. And if it be an express command,
" That he that will notlabour, shall not eat," (2 Thess. iii. 10.)
such useless members forfeiting their very sustenance, then
surely he that is such or worse, speeds fair if you leave him
food and raiment. 4. And the great command of " doing
all to God's glory," and " serving him with our substance,"
will not be obeyed, if you leave your riches and estates in
the hands of such persons, merely because they are your
children. No doubt but that is a selfish aiwi unconscion-
able course, and the thing that sets up the ungodly to dis-
turb the church, and lord it over the world, while parents
furnish them with riches to do the devil eminent service
with.
Object ' But who knows but God may convert them V
Answ. You cannot guide your actions by things un-
known. You have no promise of their conversion ; nor
much probability, when they have frustrated all your coun-
sels and means of their good education ; and grace is su-
pernatural : and therefore you must proceed upon grounds
that are known.
And for remoter kindred, if they may be as serviceable
to God with what I give them as others, nature teacheth
me to prefer them before others ; but otherwise grace
teacheth me, both to love a godly stranger better than un-
godly kindred, and to lay out all that I have, as may be
most serviceable to God.
'^■
318 TREATISE OF SKLF-DENIAL.
CHAPTER LVII.
How we must love our Neighbours as ourselves.
Quest. 7. 'How is it that self-denial requireth us to love
our neighbour as ourselves : is it with the same degree of
love?'
Answ. I answered this on the by, before : Briefly, 1. The
chief part of the precept is negative : thus q. d. " Set not
up thyself against the welfare of thy neighbour : draw not
from him, or covet not that which is his to thyself, and con-
fine not thy love and care to thyself." 2. And it compre-
hendeth this positive, and that as to the kind of love, we
should love both ourselves and neighbours as means to God,
and for the interest of God ; and in that respect there is an
equality : we must 'appretiative' or estimatively love abetter
and more serviceable man that hath more of God's Spirit in
him, above ourselves ; and an equal person equally with
ourselves, with this rational love, which intendeth all for
God. 3. But natural love which is put into man for self-
preservation will be stronger to self than to another, and
alloweth us, * casteris paribus,' to prefer, and first preserve
and provide for ourselves. And in this regard, our neigh-
bour must be loved but as a second self, or next ourselves.
4. But this natural love in the exercise of it, at least in im-
perative acts, is to be subservient to our rational spiritual
love, and to be over-mastered by it. And therefore it is
that as reason teacheth an heathen to prefer his country
before his life, (though the instinct of nature incline us
more to life,) so faith teacheth a Christian much more, to
prefer God's honour, and the Gospel, church, common-
wealth, and his neighbour's good, when it more conduceth
to these ends, than his own, before himself, his liberty or
life.
CHAPTER LVin.
Is Self-revenge and Penance Self-denial ?
Quest, 8. * Whether self-denial require us after sin, to use
vindictive penance or punishment of the flesh, by fasting,
watching, going barefoot, lying hard, wearing hairclotl),
I
TREATISE OF SELF-DENIAL. 319
or to do this ordinarily? as some of the papists, monks,
and friars do ?'
Ansiu. The easiness of this case may allow a brief de-
cision. 1. The body must be so far afflicted, as is needful
to humble it, and subdue it to the spirit, and tame its re-
bellion, and fit it for the service of God. 2. The exercise
of a holy revenge on ourselves may be a lower end, subser-
vient to this. 3. It must also be so far humbled as is
necessary to express repentance to the church, when abso-
lution is expected upon public repentance. 4. As also to
concur with the soul in secret or open humiliation.
But, 1. He that shall think that whippings, or sack-
cloth, or going farefoot, or other self-punishing, are of
themselves good works, and meritorious with God, or satisfy
his justice, or are a state of perfection, doth offer God a
heinous sin, under the name and conceit of a good work.
2. And he that shall by such self-afflicting unfit his body
for the service of God, yea that doth not cherish it so far as
is necessary to fit it for duty, is guilty of self-murder, and
defrauding God of his service, and abusing his creature,
and depriving others of the help we owe them; so that in
one word, the body must be so used as may best fit it for
God's service. And to think that self-afflicting is a good
work, merely as it is penalty or suffering to the body, or
that we may go further herein, is to think, 1. That we
should use our body worse than our beast; for we will no
further afflict him than is necessary to tame him, or serve
ourselves by him, and not to disable him for service.
2. And it will teach men to kill themselves ; for that is
a greater penalty to the body than whipping or fasting.
3. And it is an offering God a sacrifice of cruelty and rob-
bery, which we commit against himself and man.
But I must needs add, that though some friars and me-
lancholy people are apt to go too far in this, and pine their
bodies, or misuse them with conceits of merit and satisfac-
tion ; yet almost all the common people run into the con-
trary extreme, and pamper and please their flesh, to the
displeasing of God, and the ruin of their souls. And I
know but few that have need to be restrained from afflicting
or taking down the flesh too much.
320 TREATISE OF SELF-DENIAL.
CHAPTER LIX.
Is Self-denial to be without Passion?
Quest, 9. 'Whether self-denial consist in the laying by
of all passions, and bringing the soul to an impassionate
serenity?'
A?isw. The Stoics and some of the Behmenists think
so : but so doth not God, or any well-informed man. For,
1. God would not have made the affections in vain. It is
not the passions, but the disorder of them, that is sinful, or
the fruit of sin. 2. We are commanded to exercise all the
affections or passions for God, and on other suitable ob-
jects. We must love God with all the heart, and soul, and
might, which is not without affection, or passion. We
must love his servants, his church, his word, his ways. We
must fear him above them that can kill us. We must hun-
ger and thirst after his righteousness, and pant after him
as the hart doth after the water-brooks. We must be angry
and sin not. A zeal for God is the life of our graces : we
must " always be zealous in a good matter; fervent in spi-
rit, serving the Lord." We must "hate evil," and " sorrow
for it," when we are guilty, and grieve under the sense of
our miscarriages, and God's displeasure. And all these
(expressly commanded in the word) are holy affections or
passions of the soul.
3. Yea, it is the work of the Holy Ghost to sanctify all
these passions that they may be used for God ; and they are
called by the names of the several graces of the Spirit.
And it is not passion, but disordered passion, that must be
denied.
CHAPTER LX.
How far must we deny our own Reason ?
Quest. 10. ' How far must we deny our own reason V
Answ. ] . We must not be unreasonable, nor live unrea-
sonably, nor believe unreasonably, nor love, or choose, or
TREATISE OF SELF-DENIAL. 321
let out any affection unreasonably. We are commanded to
be ready to give a " reason of our hopes." It is our ra-
tional faculty that proveth us men, and is essential to us ;
and without it we can neither understand the things of God
or man : for how should we understand without an under-
standing?
But yet reason must thus far be denied. 1. We must
not think higher of our reason than it deserves, either in
itself, or compared to others. 2. We must not satisfy its
curiosity in prying into unrevealed things. 3. Nor must
we satisfy or suffer its presumption in judging our brethren,
or censuring men's hearts or ways uncharitably. 4. Nor
must we endure it to rise up against the word or ways of
God, or contradict or quarrel with divine Revelations,
though we cannot see the particular evidence or reason of
each truth, nor reconcile them together in our apprehen-
sions. Though we may not take any thing to be the word
of God without reason ; yet when we have reason to take it
to be his word, we must believe and submit to all that is in
it, without any more reason for our belief. For the formal
reason of our belief is because God is true, that did reveal
this word ; and we have the greatest reason in the world to
believe all that he revealeth.
CHAPTER LXI.
Must we be content with Afflictions, permitted Sin, ^x, ?
Quest, 11. ' If self-denial require us to content our souls in
the will of God, then whether must we be content with his
afflictions, or permission of sin, or the church's sufferings ;
and, 1. How will this stand with our due sense of God's
displeasure and chastisements. 2. And with our praying
against them. 3. And our use of means for their removal ?'
Answ, 1. The will of God is one thing, and the hurt which
he willeth us is another; and the good end for which he
willeth it, is a third. The afflicting will of God is good, and
must be loved as good : and the end and benefit of chastise-
ment is good, and must be loved : but the hurt as hurt, must
not be loved. It is not God's will that we must resist, or seek
VOL. XI. Y
322 TREATISE OF SELF-DENIAL.
to change ; nor yet is it the end or benefit of the chastisement ;
but only the hurt, which our folly hath made a suitable
means. And we may not seek to remove this hurt, till the
effect be procured, or on terms that may consist with the
end of it. And this is not against the will of God, that
when the good is attained, the affliction be removed.
2. And you must distinguish between his pleased, and
displeased will ; his complacency and acceptance, and his
displacency and rejecting will. Every act of God's will
must be approved and loved as good in God : but it is not
every one that we may rest and rejoice in as good to us,
and as our felicity. We must be grieved for God*s displea-
sure, and yet love even that holy will that is displeased
with us ; and we must be sensible of God's judgments, and
yet love the will that doth inflict them. But it is only the
love of God and pleasure of his will to us, that can be the
rest and felicity of our souls.
3. Some acts of God's will are about the means, and
have a tendency to a further end ; and some are about the
end itself. His commanding will we must love and obey :
his forbidding will must have the same affections : his
threatening will we must love and fear ; his rewarding will
we must love and rejoice in : his full accepting will, that is,
his love and complacency in us, we must rest and delight
our souls in for ever. And thus we must comply with the
will of God.
CHAPTER LXII.
May God he finally Loved as our Felicity and Portion ?
Quest. 12. ' You tell us that we must seek ourselves but as
means to God : how then may we make our salvation our
end ; or desire the fruition of God, when fruition is for our-
selves, of somewhat that may make us happy ? Doth he
not desire God as a means for himself as the end, that de-
sireth him as his portion, treasure, refuge, and felicity?'
Answ, There are such abundance of abstruse philoso-
phical controversies * de anima et fine,' that stand here in
the way, that I milst bnly decide this briefly and imper-
fectly for vulgar capacities. Schoolmen and other philoso-
phers are not so much as agreed what a final cause is. But
TREATISE OF SELF-DENIAL. 323
this much briefly may give some degree of satisfaction to
the moderate. 1. No fleshly profits, pleasures, or honours
must be made our end. This we are agreed on. 2. The
ultimate end of all the saints, is an end that is suitable to
the nature of love ; and that is, perfectly to love God, and
please him, and serve him, and to be perfectly beloved of
him, and behold his glory. So that it is not an end of self-
love, or love of concupiscence, or for our commodity only ;
but it is the end of the love of friendship : now all love of
friendship doth take in both the party loving, and the party
beloved mto the end ; for the end is a perfect union of
both, according to their capacities. And it being ' intentio
amantis,' the end of love, both God and ourselves must be
comprehended in it, as the parties to be united; and so it
is both for him, and for ourselves.
3. But yet though both parties as united be comprised
in the end, it is not equally, but with great inequality. For,
1. God being infinite goodness itself, must 'appreciative' in
estimation and affection, be preferred exceedingly before
ourselves ; so that in desiring this blessed union, we must
more desire it to please and praise him, and give him his due,
for which he created, redeemed, and glorifieth us, than to be
ourselves happy in him. 2. And God being not a mere
friend, but our absolute Lord of infinite power and glory, it
must be more in our intention to bring to him eternally,
than to receive from him; (though both must be com-
prised :) For receiving is for ourselves, further than we in-
tend it for returns ; but returning is for God ; not to add to
his blessedness ; but to please his will, and give him his
own ; for he made all things for himself. And so that in
union with him we may give him his own in fullest love and
praise, and service, and thus please him, must be the highest
part of our intention, about our own felicity in enjoying him.
So that you may see, that self-denial teacheth no man
to ask, * Whether he could be content to be damned for
Christ?' For this is contrary to our propounded end, in the
whole. For a damned man hath no union of love with God,
and giveth him not his own in love or praises.
Object. * What say you then by the wishes of Moses and
Paul?"
Answ. 1. The saying of Moses is very plain, Exod. xxxii.
32. He doth not desire that his soul might be made a
324 TREATISE OF SELF-DENIAL.
ransom for Israel, but that if God would not pardon them,
but destroy them and cast them off, he would blot out
Moses' name from his book, that is, from among the num-
ber of the living ; so that his saying is no other than such
as Elias or Jonas was, " What good will my life do me, if
I live to see thy people cast off, and all thy wonders for
them buried ? Therefore either let them live in thy sight or
kill me with them." This is the plain meaning of Moses'
request.
And for Paul's, the difficulty is somewhat greater :
1. Some think that Paul meaneth (Rom. ix. 3.) that he once
wished himself to be no Christian in the days of his igno-
rance, and all through his zeal for the Jewish nation. But
this is improbable. 2. Some think that he meaneth only, I
could wish to be given up to death for them, as the ac-
cursed under the law.
3. Some think that he meaneth only, I could wish myself
yet unconverted to Christ, so they were converted.
4. Some think the meaning is, * I could wish myself
cast out of the church, and given up to Satan for any bodily
suffering.'
5 Some say it is only to have his salvation deferred.
6. And some, that it is damnation for a time.
But 7. The plain meaning seemeth to be this ; ' so great
is my love to my countrymen, the Jews, that if it were of-
fered to my choice whether they, or I without them, should
enjoy Christ, I would yield to be cast out of his sight for
ever, rather than they should,' where mark ; 1. That it is not
a wish that it were so, for he knew that this was no means
to promote their salvation ; but it is a discovery of his af-
fection that would wish or choose this if it were a means
to that end. 2. And it is not the sin of not loving Christ
that he would choose, but only the misery of being deprived
of his blessed presence. 3. And the reasons of this, his
choice, are these two conjunct : 1. Because the souls of so
many thousands is, in impartial reason, more to be valued
than the soul of one ; 2. And principally because by the
conversion and salvation of a whole nation, God may be
more honoured and served than by one.
And note farther, 1, That this is not set as a mark for
every Christian to try the truth of his love by. 2. But yet
jio doubt but it is a duty and degree of grace that every
\
TREATISE OF SELF-DENIAL* 325
one should aim at. For 1. We see among heathens that
nature itself teacheth them that a man should lay down his
iife for his country, because a country is better than a man*
And proportionably, reason tells us that the salvation of a
country being a greater good than of any one, it should be
more preferred ; and self-love goeth against plain reason
when it contradicteth this. What man's reason doth not
tell him that it were better he should die than the world
should be destroyed, or the sun turned into darkness ; yea,
or that one church or country perish ? And so of salvation.
2. And it is agreeable to the nature of love to desire
that most, that most pleaseth him whom we love: and there-
fore to desire rather that God may have multitudes than
one, and be served and praised by them. So much about
the matter of self- denial.
III. I have finished the two first things which I pro-
mised to you under the use of exhortation, viz. the trial of
your self-denial, and the particulars in which it consisteth,
and must be exercised ; and there I have shewed you, 1. In
what respect self must be denied. 2. What that selfishness
is that must be denied, as to the inward disposition; and,
3. What is that objective self-interest that must be denied,
which consisteth in so many particulars that I cannot un-
dertake to enumerate all ; but I have mentioned twenty
particulars under the general head of pleasure, and ten un-
der the general head of honour, and have referred you to
another treatise for that which consisteth in worldly profits.
And now I come to the third part of my work, which is to
shew you a little more fully the greatness of the sin of self-
ishness, and give you thence such moving reasons as may
conduce to the cure of it, which are these that follow.
CHAPTER LXIII.
Motives: 1. Selfishness the grand Idolatri/ of the World,
I. Selfishness is the grand idolatry of the world, and
self the world's idol, as I have told you before. It usurpeth
the place of God himself in men's judgments, wills, affec-
tions, and endeavours. It was the work of the ten disco-
326 TREATISE OF SELF-DENIAL.
veries in the beginning of the boo!i to demonstrate this :
and therefore I shall say but little more. But self-deniaV
destroyeth the world's great idol, and giveth God his own
again. The selfish lean most to their own understandings :
but the self-denying trust the wisdom of God. The selfish
are careful principally, for themselves, and their own feli-
city, even a terrene and carnal kind of felicity ; but the
self-denying are principally careful how they may please
and honour God, and promote the welfare of his church,
and in this way attain the spiritual everlasting felicity of
the saints. The selfish must have their own humours
pleased, and their own wills accomplished, and their own
desires granted ; but the self-denying do slay their own car-
nal wills, desires, and conceits, and lay them dead at the
feet of Christ, that his will alone may be exalted. The
selfish would have all men love them, admire them, and
commend them. But the self-denying would have all men
to love, admire, and glorify the Lord, above himself and all
the world. The selfish can bear with God's enemies, but
not with their own ; and they can suffer men to wrong God,
and sin against him, more patiently than they can sufi'er
them to wrong themselves. But it is contrary with the self-
denying : a wrong to God and his church seemeth far
greater to them than a wrong against themselves. In a
word, the selfish intend themselves, and live to themselves,
and the self-denying intend to God, and live to him, in the
course of their lives. And therefore when the selfish are
troubled about many things, the self-denying are minding
the one thing necessary. And when the selfish are seeking
to know what is good or evil to their flesh ; the self-deny-
ing are seeking to please the Lord, and desire to know no-
thing but him in Christ crucified ; and they could part with
all the knowledge of the creatures, as useful to themselves,
if they could but know more of God in Christ. The selfish
would be in his own hands, at his own dispose and govern-
ment, and the self-denying would be in the hands of God,
and at his dispose and government.
And doubtless, the very state of man's apostacy did lie
in turning from God to self, and to the creature for self; so
that he now studieth, and useth, and loveth the creature but
for himself : and so he would have himself, and all as far
out of the hands of God in his own, as possibly he can. I
k
TREATISE OF SELF-DENIAL. 327
gave you my thoughts in the beginning, that this was the
meaning of man's knowing good and evil by the fall. And
since I wrote that, I met with the same exposition in * Da-
mascene, de Orthodox, fid. li. 11. c. 11. p. (mihi) 113. part
of whose words I shall here translate : — .In the midst of Pa-
radise, God planted the tree of life, and the tree of know-
ledge : and the tree of knowledge was for the trial, and
proof, and the exercise of man's obedience and disobe-
dience. And therefore it is called the tree of knowledge of
good and evil ; or because it gave man a power to know his
own nature ; which indeed to the perfect is good, but to
the infirm is evil ; and to them that are yet prone to concu-
piscence, as strong meats to the weak and those that need
milk. For the Lord that created us, would not have us
careful and troubled about many things, nor to become
contrivers and providers for our own lives : into which it
was that Adam fell. For when he had eaten, he knew that
he was naked, and made himself an apron of fig-leaves to
cover his nakedness. But before both Adam and Eve were
naked and not ashamed. And God would have had us in-
sensible of (or not to suffer by) such things ; for this is but
an insensibility and impossibility. But we had one work
only to do without vexation and care, which is the work of
angels, unweariedly and continually to praise our Creator,
and to delight in the contemplation of him, and to cast all
our care on him, as he taught us by the prophet David, say-
ing, " Cast thy care on the Lord, and he shall nourish
thee ;" and the Lord taught his own disciples in the Gospel,
*' Take no care what ye shall eat, nor wherewith you shall
be clothed ;" and again, " Seek first the kingdom of God
and his righteousness, and these things shall be added to
you ;*' and to Martha, *' Martha, thou art careful and trou-
bled about many things, but one thing is needful : Mary
hath chosen the best part which shall not be taken from
her ;" that is, to sit at his feet, and hear his word ; and this
is the tree of life. — So far Damascene, who you see driveth
at the same sense, though it be not clearly and fully ex-
pressed by him.
And as man, by his fall, desired to know what was good
and evil for himself, that is, to his own nature, for his daily
provision and safety, that he might be able to choose for
himself, and not trust himself wholly on the provision of
328 TREATISE OF SELF-DENIAL.
God ; so accordingly God in judgment hath given him over
to himself, according to his desire, of which more anon.
And accordingly our restoration from this lapsed state,
consisteth in retiring from ourselves to God ; and giving up
to him again those minds, those thoughts, those wills, those
affections that have been all this while detained from him,
and misemployed by self; down then with this idol, and set
up God. Did you make yourselves? or redeem yourselves?
or do you sustain yourselves, or are you sufficient for your-
selves ? Let him that doth all this for you be acknowledged
to have the only title to you ; and consider what an odious
crime it is for such worms to exalt themselves as gods, and
so deny the Lord to be their God.
CHAPTER LXIV.
Enemy to all Marality ; Faith ; Prayer ; Obedience.
2. Moreover, this self is the enemy, as of God himself,
so also of all the frame of morality : of every article of your
belief, and every petition in the Lord's prayer, and of
every one of the ten commandments, and of the whole
word of God.
L For your Belief, it advanceth your own reason against
it, as to the truth of it; so that you cannot discern these
things of God, because they are spiritually discerned. It
shutteth up your understandings against the meaning of it ;
so that when you know the grammatical sense of the words,
you know not half the meaning yet for all that. The words
are written to signify the spiritual apprehensions and af-
fections which the holy inditers had of the matter signified
by them : and till you come by the help of those words to
have the same impress upon your souls, the same apprehen-
sions and affections which the inditers had, and intended
to express by them, you have not the perfect understanding
of the Scriptures ; and therefore while you are wholly with-
out their spiritual apprehensions and affections, you do not
«o much as sincerely or truly understand them; however
you may be able to speak as good grammarians, and true
-expositors in the explaining of them to others. And also
TREATISE OF SELF-DENIAL. 329
selfishness in the will doth make you disrelish the doctrine
which you should believe, because that being practical*
either the doctrine, or its consequence, or the practice that
it puts you on, is against your carnal self and interest.
2. And for prayer, I might easily shew you, that self
contradicteth all the parts of it. You should first pray that
the name of God may be hallowed, making his glory the
end of your desires; but self must be its own end, and seek
the honour of its own name, and less regardeth the hallow-
ing of God's.
You must pray that the kingdom of God may come j
but this kingdom treadeth down self as an enemy, and
therefore no marvel if self be unwilling of it. Would you
be disposed, and subjected to a spiritual government, and
do nothing nor have nothing but at the pleasure of Christ?
The reign of self is contrary to his reign.
You must pray that the will of God may be done. But
self hath a will that is contrary to God's will ; and every
carnal man would be a law-giver to himself, and unto
others, and had rather have his own will done, than God's.
Or else whence come all the sins of your lives, which are
nothing but the doing of your own wills, and the not doing
the will of God?
You must pray each day for your daily bread, as chil-
dren that live not on their own provision, but on their
Father's love and bounty, and have their address to him for
all they want, desiring but such supplies as are necessary
or useful to them for his service. But self desireth more
than daily bread, and desireth it not so much to strengthen
you for God's service, as to delight and gratify the flesh ;
and had rather have its stock in its own possession, than
daily to fetch it as you use it from God.
You must pray daily for the forgiveness of your sins, as
people that are grieved for them, and weary of them, and
hate them, and are sensible of the want and worth of par-
don, and of the abundant grace of Christ that purchased it,
and the preciousness of the Gospel-promises that convey
it, and af your own unworthiness by reason of this sin. But
self is not easily so far abased as to be heavy laden, and
sick of sin ; nor is it easily drawn to value grace, or feel
how much you are unworthy of it, or need it ; nor easily
driven to renounce all sufficiency and conceits of a righte-
330 TREATISE OF SELF-DENIAL
ousness of your own, and wholly to go out of yourselves to
Christ for life : self cannot spare sin ; for it is its darling
and play-fellow, its food, its recreation, and its life.
You must daily pray to be saved from temptation, and
delivered from evil ; even the evil of sin, as well as of
punishment. But self doth love the sin, and therefore can-
not long to be delivered from it, and therefore loveth the
temptation that leadeth to it, and indeed is a continual
tempter to itself. Would the covetous worldling be de-
livered from his worldliness ? Would the ambitious proud
person be delivered from his pride or honours? or the sen-
sual person from his sensual delights? No, they do not
love the preacher or people that are against them in these
ways ; nor the holy self-denial that is contrary to them ;
nor the Scripture that condemneth them; nor indeed the
Lord himself that forbids them, and is the author of all
these laws and holy ways which they abhor. So that you
see how self is an enemy to every petition in the Lord's
Prayer.
3. And it is a violation of all the ten commandments.
The first and second it is most directly against, and is the
very thing forbidden in them : and all the rest it is against
consequently, and is the virtual breach of them, as dis-
posing and drawing the soul thereunto.
The two tables have two great commandments, which
are the sum of the whole law, and all the other command-
ments are consequents or particulars from these. The sum
of the first table is, " Thou shalt love the Lord thy God
with all thy heart ;" or above all. This is the first com-
mandment : *' Thou shalt have none other Gods before me ;"
which is put first as being the fundamental law, command-
ing subjection of self to the sovereign power of God, which
necessarily goes before all actual obedience to particular
precepts. But self is directly against this, and sets up man
as a God to himself: and all the unsanctified love them-
selves better than God, and therefore cannot love him
above all.
And therefore neither second, third, or fourth com-
mand can be sincerely kept by such ; for when self is set
iup, and God denied, instead of the right worshipping of
God, they are worshipping themselves, or suiting God's
worship to the conceit and will of self. Instead of the
TREATISE OP SELF-DENIAL. 331
i-everent use of his name, they are setting up their own
names, and will venture on the grossest abuse of God's
name, rather than self should suffer or be crossed. And
instead of hallowing the Lord's Day, they devote both that
and every day to themselves.
The sum of the second table is, '* Thou shalt love thy
neighbour as thyself ;" and this is the meaning of the tenth
commandment, which forbiddeth us to covet any thing
from him to ourselves : that is, that we set not up self and
its interest against our neighbour and his good ; and be not
like a bruised or inflamed part of the body, that draweth the
blood or humours to itself, or like a wen or other tumor,
that is sucking from the body for its own nutrition : so that
it is but plainly this. " Be not selfish, or drawing, or de-
siring any thing to thyself, which is not thy due, but be-
longeth to another ; but let love run by even proportions,
between thy neighbour and thyself, in order to God and the
public good." And this commandment brings up the rear,
that it may summarily comprehend and gather up all other
particulars that be not instanced in, in the foregoing com-
mandments. Now selfishness being the very sin that is
here forbidden, I need to say no more to tell you that self
is the breaker of this law.
Next to this summary concluding precept, the greatest
in the second table (if not one of the first) is the fifth
commandment ; which requireth the preservation of rela-
tions and societies, and the duties of those relations, espe-
cially of inferiors to superiors, for the honour of God and
the common good. And this is set before the rest, because
the public good is preferred to the personal good of any ;
and magistrates and superiors being God's officers, and for
the public good, are to be preferred before the subjects.
But what an enemy selfishness is to this commandment, I
intend anon to shew you distinctly, and therefore now pass
it by.
And for the following commandments, who ever mur-
dered another but out of some inordinate respect to him-
self, either to remove that other out of the way of his selfish
ends, or to be revenged on him for depriving self of profit,
or honour, or something that it would have had, or in some
way or other to attain your own ends by another's blood ?
And what is it but the satisfaction of your own filthy
332 TREAT I St: OF SELF-DENIAL.
lusts, that causeth adultery and all uncleanness ? And
what is it but the furnishing and providing for self that
provoketh any man to rob another ? And what is it but
some selfish end that causeth any man to pervert justice, or
slander, or bear false witness against his neighbour? so
that nothing is more plain than that selfishness is all sin
and villany against God and man, comprised in one word*
And therefore you need not ask me, which command-
ment it is that doth forbid it ; for it is forbidden in every
one of the ten commandments. The first condemneth
self as it is the idol set up, and loved, trusted, and served,
before God : the second condemneth it as the enemy of his
worship ; and the third condemneth it as the profaner of
his name ; and the fourth as the profaner of his hallowed
time. The second table in the tenth commandment con-
demneth self as it is the tumour and gulf that is contrary to
the love of our neighbour, and would draw all to itself.
The fifth commandment condemneth it as the enemy of
authority and society : the sixth as the enemy to our
neighbour's life ; the seventh, eighth, and ninth, condemn
it as the enemy to our neighbour's chastity, estates, and
cause or name.
So that if you see any mischief done in persons, families,
towns, countries, courts, armies, or any where in the world,
you need not send out hue and cry to find out and appre-
hend the actor: it is selfishness that is the author of all.
If the poor be oppressed by the rich, and their lives made
almost like the life of a labouring ox or horse, till the cry
of the oppressed reach to heaven, who is it that doth all
this but self? The landlords and rich men must rule and be
served by them. I warrant you they would not do thus by
themselves.
If the poor be discontented and murmur at their condi-
tion, and steal from others, who is it that is the cause of
this but self? If another were in poverty, they would not
murmur nor steal for him.
It is selfishness that blemishes judges, and justices and
officers with the stains of partiality, avarice, and injustice :
it is this that disturbeth the peace of nations ; that will not
let princes rule for God, and consequently overthrows their
thrones ; that will not let subjects obey them in the Lord,
but lets in wars and miseries upon them j that sets the na-
TREATISE OF SELF-DENIAL. 333
tions together by the ears, and so continueth them ; yea, it
is self that will not let neighbours live together in peace :
that provoketh people to disobey their teachers, and teach-
ers to be man-pleasers, and neglect the people ; that will
not let masters and servants, parents and children, husband
and wife, live peaceably and lovingly one with another ; it
is the common make-bate and troubler of the world.
Nay, it is self that causeth most of the new opinions and
practices in religion ; that sets up Popery, and most other
sects ; and causeth the pastors to contend for superiority
to the troubling of the church, after all the plain prohibi-
tions of Christ.
In a word, selfishness is the grand enemy of God, and
man ; the disease of depraved lapsed nature : the very heart
of original sin and the old man ; the root of all iniquity in
the world : the breach of every commandment of the law ;
the enemy of every article of faith, and every petition in the
Lord's prayer ; and by that time we have added the rest of
its deformity, you will see whether it be not the very image
of the devil, as the love of God and our neighbour which is
its contrary, is the image of God.
But now on the contrary side, self-denial complieth
with all divine Revelations, and disposeth the soul to all
holy requests, and to the observation of every command
of God.
It humbly stoopeth to the mysteries of faith, which
others proudly quarrel with in the dark. It makes a man
say, * O what am I that I should set my wit against the
Lord, and make my reason the touchstone of his truth, and
think to comprehend his judgments that are incomprehen-
sible !' It causeth a man to sit as a little child, at the feet
of Christ to learn his will, and say, " Speak Lord, for thy
servant heareth." It silenceth the carpings of an unsatis-
fied understanding, and limiteth the inquiries of a busy,
prying, presumptuous wit ; and subdueth the contradictions
of flesh and blood : it casteth off that pride and self-con-
ceitedness that hindereth others from believing.
In prayer it bringeth an empty soul, that is not stopped
up against the grace and blessings of God ; it layeth us
low in a receiving posture : it emptieth us of ourselves, that
we may be filled with God : it hath nothing to say against
any one of those requests which Christ hath put into our
334 TREATISE OF SELF-DENIAL.
mouths, but subscribeth to them all. It is the highest am-
bition, the greatest desire of a self-denying soul, that God's
name may be hallowed and honoured ; whatever become of
his own name or honour ; and that the kingdom of God
may flourish, in which he desireth to be a subject; and that
the will of God may be done, and the will of himself and
all the world conformed and subjected to it; and so of the
rest of the petitions. Self-denial is half the life of prayer.
And it is a dutiful observer of all the commandments.
It giveth up our love to God as his own, and consequently
worshippeth him in love, and reverenceth his name, and
observeth his time, and indeed is wholly devoted to him.
And it giveth our neighbour that part of our love which be-
longeth to him ; and therefore will not dishonour superiors,
or encroach upon the possessions of others, or injure them
for his own ends.
And indeed what should draw a self-denying man to
sin, (were he but perfect in self-denial) when the poise is
taken off, the wheels all stand still. Self-denial doth frus-
trate temptations, and leave them little to work upon.
What should move a self-denying man to be proud, or co-
vetous, or injurious to others ? No man doth evil, but as it
seemeth good, and for some good that he imagineth it will
do him : and this seeming good is to carnal self: and there-
fore a self-denying man hath taken off the bias of sin, and
turned out the deceiver, and when satan comes, he hath
little in him to make advantage of. O how easily may you
take sin out of the hands of the self-denying, and make
them cast it away with lamentation, when other men will
hold it as fast as their lives ! O try this speedy way of mor-
tification. Would you but destroy this original breeding
sin, you would destroy all. All the sins of your lives are
the fruits of your selfishness ; kill them at the heart and root,
if you would go the nearest way to work. What abundance
of sin doth self-denial kill at once? Indeed it is the sum of
mortification. And therefore be sure that you deny your-
selves.
TREATISE OF SELF-DENIAL. 335
CHAPTER LXV.
Contrary/ to the State of Holiness and Happiness,
3. Moreover, selfishness is contrary to the state of holi-
ness and happiness ; contrary to every grace, and contrary
to the life of glory. For it is the use of all grace to re-
cover the soul from selfishness to God ; that God may be
loved, and self-love may be overcome; that God may be
trusted, and pleased, and his service may be our care and
business, when before our care was to please ourselves.
And the very felicity of the soul consisteth in a closing
and communion with God. The soul that will be happy,
n^iust be conscious of self-insufficiency, and must go out
of itself, and seek after life in God ; it must forsake itself,
and apply itself to him. Men lose their labour till they
deny themselves, by going to a broken, empty cistern, and
forsaking the fountain of the living waters. The nearer
men are to God, and the more fully they are conformed to
him, and close with him, and know him, and love him, the
happier they are. Glory itself is but the nearest and fullest
intuition and fruition of God. And he that hath most of
him here in his soul, and in the creatures, providences, and
ordinances, is the happiest man on earth, and likeliest to
the glorified. And there is no approach to God but by de-
parting from carnal self. I know self-seeking men do think
of finding most peace and comfort in that way ; but they
are always deceived of their hopes : it is self-denial that is
the way to peace and comfort. While we rest on ourselves,
or are taken up with anxious caring for ourselves, we are
but tossed up and down as on a tempestuous sea; and are
seeking rest but never find it: but when we retire from
ourselves to God, we are presently at the harbour, and find
that peace which before we sought in vain. I confess, in
the too little experience that I have myself of the way of
peace and quiet to the soul, I must needs say, there is none
but this. Never can I step out, but self meets with some-
what that is vexatious and displeasing to it : this business
goes cross, and that business is troublesome : this person
is troublesome, and that person is abusive and injurious^
33(> TREATISE OF SELF-DENIAL.
one is false and treacherous, or slanderous ; and another is
imprudent and weak, and burdensome : what between the
baits of prosperity, and the troubles of affliction, the per-
verseness of adversaries, and the weakness of friends, and
the changes that all states and persons are liable to ; the
multitudes that would be pleased, and the labour and the
cost that it will stand us in to please them, and the multi-
tudes that will be displeased when we have done our best ;
and the murmurings, reproaches, and false accusations that
we shall be sure of from the displeased ; and which is the
worst of all, the burdensome weaknesses and corruptions of
our own souls, and the sins of our lives, and the daily vexa-
tion that our dark and shattered condition doth occasion to
ourselves ; I say, between all these disquieting perplexities,
enough to rack and tear in pieces the heart of man, I have
no way but to shut up the eyes of sense, and forget all self-
interest, and withdraw from the creature, as if there were
no self or creature for it in the world, and to retire into
God, and satisfy my soul with his goodness and all-suffi-
ciency, and faithfulness, and immutability. And in him is
nothing to disquiet or discontent, unless you will call his
enmity to our own diseases and unhappiness a discontent-
ing thing. And this is not my own experience alone, but
all that know what Christian peace and comfort is, do know
that they lose it, and are torn in pieces while they are car-
ing and contriving for themselves ; and that retiring into
God, and casting all their care on him, and satisfying them-
selves with him alone, though all the creatures should turn
against them, is the way to their content and quietness of
mind. The example of David is exceedingly observable ;
1 Sam. XXX. 6. When besides the distressed estate that he
was before in, the city where he left his family and the
families of his followers, was taken and burnt down, and
their wives and children carried away, and all gone, so that
David and the people that were with him, " lift up their
voice and wept, until they had no more power to weep ;" and
to make up his calamity, the soldiers that were with him
talked of stoning him because of the loss of their wives and
children ; in this desolate condition, saith the text, " But
David encouraged (or comforted) himself in the Lord his
God." And it is good for us sometime to have nothing in
this world left us that will afford us comfort, that we may
TREATISE OF SELF-DENIAL. 337
be driven to God for it : until the house be as on fire over
our heads, and we are as it were fired out of every room of
it, we will hardly be sjone, and partake ourselves to God our
only rest. Try it, Christians, when you will, and you shall
find it true, that selfish contents do but tice you to strag-
gle away from your true comfort ; and when you have done
all, it is in returning unto God that you must find the com-
fort which you lost by seeking it abroad. It is only in the
God of peace that your souls will find peace, and therefore
away from self and creatures, and retire into God.
CHAPTER LXVI.
Self-seeking is Self -losing: Self-denying our Safety.
4. Moreover, consider that self-seeking is self-destroy-
ing, and self-denial is the only way to our safety. We
were well when we were in the hands of God, and had no
need to care for ourselves. But we were lost as soon as we
left him and turned to ourselves. If God care for you. In-
finite Wisdom cares for you ; whom no enemy is able to
overwit or circumvent ; who can foresee all your dangers,
and is acquainted with all the ways of your enemies, and
with all that is necessary to your preservation. But if you
be at your own care, you are at the care of fools, and short-
witted people, that are not acquainted with the depths of
satan, the subtleties of men, nor the way of your escape,
but may easily be over-reached to your undoing. If you
are in your own hands, you are in the hands of bad men
that though they have self-love, yet are so blinded by im-
piety that they will live like self-haters ; and this expe-
rience fully manifesteth, in that all sinners are self-de-
stroyers : no enemy could do so much against us as the
best of us doth against himself: did a man hate himself as
bad as the devil hateth him he could shew it by no worse a
way than sin ; nor do himself a greater mischief than by
neglecting God, and the life to come, and undoing his own
soul, as the ungodly do. Should you sit down of purpose,
to study how to do all the hurt to yourselves that you can
VOL. XI. z
338 TREATISE OF SELF-DENIAL.
and to play the part of your deadliest enemies, I know not
what you could do more than is ordinary with ungodly men
to do, except to go a little further in the same way. No-
thing but sin could alienate you from God, or make you
liable to his heavy wrath; and this no man else could
make you guilty of, if you did not voluntarily choose to be
evil. If you could ask any man that is this day in hell, or
that will ever be there, what brought him thither, and who
it was long of that he came to such a miserable end, he
must needs tell you it was himself. If you come to any in
earthly misery, and ask them, who brought this upon them?
If they speak truly they must say, it was themselves. And
this will be a great aggravation of their misery, and the
fuel that will feed the unquenchable fire, to think that all
this was their own doing, and that they had not been de-
prived of the heavenly glory but for their own refusal or
neglect. It will fill the soul with an everlasting indigna-
tion against itself, to consider that it hath cast itself wil-
fully into such misery ! that, when satan could not, and
men could not, and God would not, if he had not done it
himself, he should be so witless and graceless as to be the
chooser of sin, the refuser of holiness, and his own undoer.
So that the experience of all the world telleth you, how un»-
safe man is in his own hands ; the experience of those in
hell may tell us, whither it is that self would lead us, if we
follow its conduct. Whither did self lead Adam when he
hearkened to it, but to sin and death ? What work hath it
made over all the earth ! Do we not see a whole world of
people, not one excepted, wounded, and slain, and brought
into so low and sad a state, and all this by themselves ! and
yet shall we go on in selfishness still ? Of all the enemies
you have in the world, pray God to save you from your-
selves ; escape yourselves and you escape all. You will never
miscarry by any other hands. The devil and wicked men
will do their worst ; but without you they can do nothing.
Never will you come to hell if you run not yourselves thi-
ther : never will you be shut out of heaven if you run not
from it by your own neglect, and prefer not the prosperity
of the world before it. And therefore you see that we are
nowherfe more unsafe than in our own hands. God's will is
good, and would make a good choice for us ; but our wills
are bad, and will make a bad choice for themselves* God
m.
TREATISE OF StLF-DENIAL. 339
is unchangeable, and the same for ever; but we are giddy
and uncertain, and if we are in a good mind to day, are in
danger of being in a bad to-morrow. God is able to secure
us against all the subtlety, and rage, and power of earth or
hell; but we are silly, impotent worms, and unable to de-
fend ourselves, or to accomplish our own desires. So that
our safety consisteth in forsaking ourselves and cleaving
to the Lord. The more of your happiness lieth on your
own hands, the greater is your danger ; and the more
of it is on the hands of God, the greater is your safety. Fly
therefore from yourselves to God, as you would fly out of a
torn or sinking vessel into the strongest ship ; or as you
would haste away from a tottering house that is ready to
fall upon your heads: so haste away from self to God.
Study his love, and fall in love with him ; and that will be
more gainful to you, than studying and carnally loving
yourselves. Forget yourselves, and remember him ; and he
will remember you to your greater advantage than if you
had remembered yourselves. When any interest of your
own, riseth up against the interest or will of God, care not
then for yourselves or for your own ; set as light by it as if
it were nothing worth ; and say as the three witnesses of
God in Dan. iii. 16, 17. when they were ready to be cast
into a flaming furnace, " We are not careful to answer thee
in this matter : if it be so, the God whom we serve is able
to deliver us from the burning fiery furnace, and he will
deliver us out of thy hand, O King; but if not, be it known
unto thee, O King, that we will not serve thy gods, nor wor-
ship the golden image which thou hast set up." Care you
for your duty, and God will care for your safety better than
you can do: you are safer under God's care, in the midst
of a flaming fire, than under your own care in the greatest
prosperity, or honour in the world. While Abraham and
Isaac depended upon God, they were safe, though in the
midst of dangers : but when they fell upon carnal shifting
for themselves, to say their wives were their sisters, they
brought themselves but into a snare and double danger;
when you have cared, and contrived, and shifted for your-
selves as long as you can, it is God that must do the deed,
and defend and deliver you, and provide for you when all is
done. Is it wise, or safe, or profitable for your child to be
casting for provision of meat, and drink, and clothes for it-
340 TREATISE OF SELF-DENIAL.
self? Cannot you do it better? and is it not your work?
and had you not rather your child would trust you with it,
and meddle with his own business, and be careful to please
you, and then to depend on your care and love ? What
good will it do a simple patient, to know the ingredients of
every medicine compounded for him, and given by his
physician? or to be acquainted with his physic himself,
that so he may be tampering with his own body, and have
the doing of the business himself, till by his unskilfulness
he hath undone himself, when he had a wise and faithful
physician that he might have trusted to ! O that men knew
how ready a way it is to their undoing, when they must be
satisfied of all the reasons of the ways of God ! and when
they must have their own wills and ways, and must see a
ground of safety in the creature ! and must take that course
that self tells them is the best ! when they are resolved to
look to their estates, and honours, and lives, and dare not
cast them on the wisdom, and care, and will of God ! O
that men knew how sure and near a way it is to their feli-
city, to be contented to be nothing, that God may be all ;
and then they would be more in God than they could have
been in themselves : and to be contented to die, that they
may liye in God ; and to lose their lives, that they may
find them in him. Let go your reputation with men, and
you will find it made up a thousandfold in the approbation
of God. Let men condemn you, so that God may but jus-
tify you ! Let riches go, and see whether you will not find
more in God, than you could possibly lose for him. Can
any man be a loser by God ? or can he make an ill bargain
that makes sure of heaven? Do you think there is any
want of riches or honour there ? O sirs, win God and win
all : win heaven and never fear being losers. It seems a
great loss to flesh and blood to lay down your estates, and
honour, and life, for Christ, and the hopes of a life to come ;
but it is because the flesh is blind, and cannot see so far off"
as everlasting is. The loss is not so great as to exchange
your brass, your dirt, for gold and jewels ; or to exchange
your sickness for health. It is the most profitable usury to
make God your debtor, by putting all your stock into his
hand, and venturing all on his service upon the confidence
of his promise.
But if you will go about to shift for yourselves, you will
TREATISE OF SELF-DENIAL. 341
lose yourselves : and if you will save yourselves, you will
undo yourselves ; and if you keep your riches or honours,
you do but cast them away : for all is lost that is saved
from God ; and that is best saved that is lost for God.
CHAPTER LXVII.
Selfishness the powerful Enemy of all Ordinances.
5. Moreover, it is self that is the most powerful resister
of all the ordinances of God ; and it is self-denial that
boweth the soul to that holy compliance with them, which
wonderfully furthereth their success.
Were it not for this one prevailing enemy, what work
would the Gospel make in the world ! O with what confi-
dence should we come into the pulpit, and speak the word
of God to our hearers, had we any to deal with but this
carnal self! God can overcome it by his victorious grace ;
but it is so blind, so wilful, so near men, and so constant
with them, that it will overcome us, and all that we can say
or do, till God set in. When I come to convince a sinner of
his guilt, and shew him the heinous nature of his sin, because
it is his own, he will not be convinced of it : when I tell
them of their misery, they will not be convinced of it, be-
cause it is their own. Were I to speak all this to another,
and tell another of his sin and misery, I might have these
men consent, so it reflected not upon themselves. Were I
to wring the unlawful gains out of the hands of another, I
might have their consent : or were I to persuade another
from his pride, or lust, or passion, they would give me free
leave, because it is not self that is concerned in it, nor self-
denial that is necessary to it in them. But when we come
to themselves, there is no dealing with them, till God by
grace or judgment deal with them. They cannot endure to
know the worst by themselves ; much less to come out of
it. If we tell them of their sin and danger, they say, we
speak against them ! And therefore they say. It is out of
malice, or humour, or pride. And as well might all dis-
eased persons say so of their physicians, that when they
tell them of their disease and danger,, they speak against
them, and speak out of malice or ill-will. It is natural for
342 TREATISE OF SELF-DENIAL.
mentothink well of all them that they love, and ofall that they
do; and whom do they love better than themselves? Pride
will not let men think so meanly and hardly of themselves as
the Scripture speaks of them, and ministers must plainly
tell them. The prophet wept that foresaw the cruelty of
Hazael ; but he had so good a conceit of himself that he
would not believe he should be so cruel : " Is thy servant a
dog, that he should do thus?" 2 Kings viii. 13. The false
prophet, Zedekiah, could not forbear, but struck Micaiah,
when he made it known that he was a lying prophet;
1 Kings xxii. 24. And Ahab hated him, " because he pro-
phesied not good of him, but evil." It was all the proud
men that rose up against Jeremiah, and contradicted his
prophecy, and rejected his word ; Jer. xliii. 2. The word of
God is quick and powerful, and a discerner of the thoughts
and intents of the heart ; and it is the plain word of that
God, that feareth not the faces of the proudest sinners on
earth, and will not flatter, nor daub with any of them all,
but will tell them to their faces what they are, and what will
become of them if they do not turn, and what they must
trust to. This is the word that God hath put into our
mouths, and commanded us to preach to them ; not the
flattering words of an inferior, nor the tender language of a
man-pleaser, but the commanding words of the God of hea-
ven, and the peremptory threatnings of everlasting fire,
against all unconverted, unsanctified men, denounced from
him that feareth none of them all, but will make them all
stoop at last to him, and fear, and tremble before his Ma-
jesty. And is it any wonder if proud and selfish sinners are
displeased with such a word as this ? TheJ? stand all the
while they are hearing a plain and powerful preacher, as
prisoners arraigned at the bar; and sometimes are ready to
tremble as Felix did, when he heard Paul dilating of righte-
ousness, and temperance and the judgment to come; Acts
xxiv. 25. And can self endure to be thus used and ar-
raigned for its life ? especially when they think it is but by
a man? For they have not the understanding to know that
it is Christ that owneth all that his messengers speak by his
commission. Hence it is that men hate those ministers
that they feel thus to judge them in their doctrine, and take
them for their enemies for telling them the truth ; Gal. iv. 16.
and think they are but the troublers of the country, as Ahah
TREATISE OF SELF-DENIAL. 343
called Elijah the tj^ubler of Israel, which he had troubled
himself; 1 Kings xviii. 17. : and meet them as he did the
same prophet. " Hast thou found me, O mine enemy ?"
1 Kings xxi. 20. They meet not a minister as the messen-
ger of God that calls them to repentance, but as an enemy
in the field, to strive against him, and raise up all the rea-
sonings and passions of their souls against him, because he
condemneth their unregenerate state, tells them but what
God hath charged him to tell them ; when the poor sinners
consider not, that before God hath done with them, as sure
as they breathe, he will make them either by grace or judg-
ment, condemn themselves as much as any of his ministers
condemned them (from the word of God), at whom they
were most offended. Ah ! little do these proud worms, that
rage at us now for faithful dealing, and for telling them that
which they will shortly find true, little do they think that
they shall shortly say the very same against themselves,
which they hated us for saying : nay, with a hundred times
more bitterness and self-revenge will they speak these
things against themselves, than ever we spoke them. Hence
it is that faithful plain-dealing ministers are commonly
hated and persecuted by the ungodly, especially by the
igreat ones and honourable sinners. For their message is
against self, and therefore self will rise up against them,
and so many selfish unmortified persons as there be in the
congregation, so many enemies usually hath such a minis-
ter. And therefore the lords of Israel petition the king
that Jeremy may be put to death ; Jer. xxxviii. 4. And
Amaziah, the priest, calls Amos a conspirator against the
king, and tells the king that the land was not able to bear
his words, and commands him to preach no more at the
king's chapel or his court; Amos vii. 10 — 13. And what
was the matter that deserved all this, yea, and the death of
almost all the prophets and apostles of Christ? Why, it was
for speaking against self and its carnal interest ; but was it
not a truth that was spoken? True or false, if it be against
self, it cannot be borne ! As the bishop of Ments that Lu-
ther speaks of, meeting with a Bible, and reading an hour in
it, * I know not,' saith he, * what book this is, but I am sure
it is against us:* meaning the Popish clergy. So these men
say by our preaching and by the word of God itself, * Be it
never so true, we are sure it is against us:' or, rather, we
344 TREATISE OF SELF-DENIAL.
will not believe it, because it is against us.' But if these
men had their wits about them, they would see that this is
for them, which they think is against them. It is for their
healing and salvation, had they hearts to entertain it, though
it be for the troubling of them at the present by humilia-
tion. O how tender are carnal persons of this self! How
quickly do they feel, if a minister do but touch them ! How
impatiently do they smart, if he meddle with the galled
place, and plainly open their most disgraceful sins, and most
dangerous courses, as one that had rather be guilty of dis-
pleasing them, than of silently permitting them to displease
God, and undo their souls ! They fret and fume at the
sermon, and go home with passion in their hearts and re-
proaches in their mouths against the minister : and are of
the mind of the desperate Sodomites, that said to Lot when
he exhorted them, " Stand back : this one fellow came in
to sojourn, and he will needs be a judge : now will we deal
worse with thee than with them ; Gen. xix. 9. What, say
they, * can he not preach and let me alone ? hath he none to
rebuke before the congregation but me y And thus will
every ungodly person reject the word as they are selfish,
and self must be let alone in all. But why must you be let
alone? will you be ever the safer or better for that? will
God let you alone if we should let you alone ? No, he will
not be frightened from dealing with you as you are ; what-
ever his word hath said against you, he will certainly make
good, though you should never more be told of it by minis-
ters. You have not silenced your Judge, when you have
silenced his messengers. He will handle you in another
manner than ministers do. O how easy is it to hear a
preacher threatening the everlasting wrath, in comparison of
hearing the sentence of the Judge aud feeling the execu-
tion 1 If we should yield to your desires, and let you alone,
God would neither let you nor us alone ; you would but go
the more quietly to hell ; and your blood will be required
also at our hands ; Ezek. xxxiii. 6 — 9. and then what would
become both of us and you ?
O were it not for the powerful resistance of this selfish-
ness, what work would every sermon make that we preach
to you ! O what abundance would be converted at a ser-
mon ! for what should hinder it? I should make no doubt
of persuading you all to close with the Lord upon his rea-
TREATISE OF SELF-DENIAL. 345
sonable terms, and to become a holy and heavenly people,
and presently to forsake your former sin, even this hour.
Nay, some ordinances there are that selfishness hath almost
shut out of the church ; as most of the exercise of the
ancient discipline, in open and personal admonitions, and
public confessions and lamentation of sin, with rejection of
the impenitent, and the absolution of the penitent ; besides
most of that private address to pastors for their advice in
case of falls, and spiritual decays, or weaknesses, and diffi-
culties that meet them in doctrine or duty. Self will not
suffer men to stoop to most of these! What, will they be
brought to open confessions and lamentations of sin, and to
follow the guidance and persuasions of a priest? No, all
the priests in England shall not make such fools of them ;
so wise are these selfish men for a little while ! But how
long will this hold ! and how long will madness go for wis-
dom ! when they are dying, then they will send for the
minister and confess ; and when some of them come to the
gallows, they will confess : and every one of them shall con-
fess at last whether they will or no ; and God will indite
their confession for them, and open their shame to all the
world in another manner than ministers required them to
open it : but then confession will do nothing for remission,
and the preventing of execution, as now it might have done.
So also the duty of brotherly reproof and admonition of
offenders, is almost quite cast out by selfishness ; and
especially, the patient and thankful receiving of it. And
those ordinances that are continued, are very much frus-
trated by the opposition of selfishness. It is a very hard
task that Scripture and good books, and preachers have to
do ; when we speak every word to enemies of the doctrine
which we preach, and we can do them no good but by their
own consent ; and who will consent to that which he is an
enemy to? Our work is to subdue their flesh and carnal
wills to Christ ; and this flesh is so dear to them that it is
themselves ; so that they take all that doctrine to be against
them which should save them : and we have as many ene-
mies as unconverted hearers in our assembly ; no wonder
therefore, if they carp and quarrel, and strive, when the
self-denying humbly submit and obey.
Self-denial openeth the heart to Christ, and giveth the
346 TREATISE OF SELF-DENIAL.
ordinances leave to work ; it taketh down all opposition and
contradiction ; so that though the soul may stay to search
the Scripture, and see whether the things that are taught be
so, yet it 'searcheth with a childlike teachableness, and
willingness to learn, and know and obey. It hath no mind to
quarrel with God ; how easily will a self-denying man sub-
mit to those duties which another man abhors? How easily
will he be persuaded to forgive a wrong, to part with his
right for a greater good to others, to let go a gainful trade
that is unlawful, or any sinful way of thriving : how easily
is he brought to ask forgiveness of those that he hath
wronged, to make a public confession of his sins, if the
greatness of them, or his duty to God, or the good of
others, do require it ; to make restitution of all that he hath
gotten wrongfully; to bear a plain and sharp reproof; to
part with his own for the relief of the poor ; to lay out his
estate to the best advantage of the cause and church of God,
and the common good ; to let go any unlawful vanity ; any
excess in meat, or drink, or sport, or sleep, or any vanity
in apparel, or other work of pride : how easily can he bear
rebukes, reproaches, and neglects, and undervaluing or in-
gratitude from others ! But what ado shall we have with
carnal, unsanctified wretches, to persuade them to all, or
any of this? From them a preacher hath such a work to
pull their beloved profitable sins (they seem profitable to
them till the reckoning comes) as a man hath to pull the
prey from the jaws of a hungry wolf, or meat from the
mouth of a greedy dog ; but when we require the self-deny-
ing to do the same thing, it is but as to bid a child obey his
Father whom he loveth and honoureth. The doing of these
duties, and forsaking these sins, is to an ungodly man as
the parting with a right hand, or a right eye, or the skin
from his back, or the flesh from his bones ; as we see by
the rarity, and the unsuccessfulness of the plainest reasons,
and great authority of God himself, and the few works of
piety, charity, or self-denial that are done by such at any
great cost. But to the self-denying, it is but as the cast-
ing away a handful of earth, or casting off an upper gar-
ment, for the doing of their work.
TREATISE OF SELF-DENIAL. 347
CHAPTER LXVIII.
Enemy of all Society, Relations , and common Good.
6. Moreover, this selfishness is the enemy to all societies,
and relations, and consequently to the common good. And
it is not only indirectly and consequentially, but directly
that it strikes at the very foundation of all. For the mani-
festing of this> consider in what respects this selfishness is
at enmity with societies.
1. The end of societies is essential to them; and this
end is the common good of the society ; and therefore a
republic hath its name from hence, because it is constituted
and to be administered for the commonwealth, or the good
of all. Now selfishness is contrary to this common good
which is the end of all societies. Every selfish person is
his own end ; and cares not to hinder the common good, if
he do but think it will promote his own. And how is that
family, church, or commonwealth like to prosper, where
most (alas, most indeed) have an end of their own, that is
set up against the end and being of the society? For
though the real good of particular persons is usually com-
prehended in the common good, yet that is but in subser-
viency to the public good, and is not observed usually by
these persons, who principally look at themselves. And it
commonly falls out that the public welfare cannot be ob-
tained but by such self-denial of the members, which these
men. will not submit to ; though thv^y incur a greater hurt
by their selfishness. Little do tl hink of the common
good ; it is their own matters that .-aey regard and mind.
So it go well with them, let the church and commonwealth
do what it will; they can bear any one's trouble or losses
save their own. They are every man as a church, as a com-
monwealth, as a world to themselves. If they be well, all
is well with them ; if they prosper, they think it is a good
world, whatever others undergo. If they be poor, or sick,
or under any other suffering, it is all one to them as if
calamity had covered the earth ; and if they see that they
must die, they take it as if it were the dissolution of the
world, (unless as they leave either name or posterity be-
348 TREATISE OF SELF-DENIAL.
hind them, in which a shadow of them may survive), and
therefore they use to say, ' When I am gone, all the world
is gone with me.'
2. Moreover, selfishness is contrary to that disposition
and spirit that every member of a society should be pos-
sessed with. The public good will not be attained without
a public spirit, to which a private spirit is contrary. Men
must be disposed to the work that they must be employed in.
The work of every member of a society, is such as Mordecai
is approved for : ** Seeking the wealth of his people, and
speaking peace to all his seed ;" Esth. x. 3. Every true
member of the church must have such a spirit as Nehemiah,
that in the midst of his own prosperity and honours is cast
down in fasting, tears, and prayers, when he heareth of the
affliction, reproach, and ruins of Jerusalem, and saith,
" Why should not my countenance be sad, when the city
the place of my fathers' sepulchres lieth waste ?" Neh. i. 3.
ii. 3, 4. And as the captivated Jews ; (Psal. cxxxvii.) that
lay by all their mirth and music, and sit down and weep at
the remembrance of Zion. A private, selfish disposition is
quite contrary to this ; and is busy about his own matters,
and principally looketh to his own ends and interests, what-
ever come of the church ; and falls under the reproof that
Baruch had from God : ** Behold that which I have built
will I break down, and that which I have planted I will
pluck up, even this whole land ; and seeketh thou great
things for thyself? seek them not ;" Jer. xlv. 4, 5. This
private disposition makes men so foolish as to lose them-
selves, by seeking themselves ; looking to their own goods
or cabins when the ship is sinking in which they are ; and
to their own rooms, when the house is all on fire. But a
public spirit saith, " If I forget thee, O Jerusalem, let my
right hand forget her cunning. If I do not remember thee,
let my tongue cleave to the roof of my mouth, if I prefer
not Jerusalem above my chief joy ;" Psal. cxxxvii. 5, 6. His
love is to the church as the spouse of Christ, and as to the
body of which he is himself a member, and his prayers and
endeavours are for its prosperity and peace. " Pray for the
peace of Jerusalem, they shall prosper that love thee : peace
be within thy walls, and prosperity within thy palaces : for
my brethren and companions' sake, I will now say, peace
be within thee : because of the house of the Lord our God,
TREATISE OF SELF-DENIAL. .'UO
I will seek thy good ;" Psal. cxxii. 6—9. The body of
Christ, is all animated by one spirit, that it might aim at
one end ; and it is so tempered by God, that there should
be no schism in it, but that the '* members should have the
same care one for another, that if one member suffer, all the
members should suffer with it ; or if one member be ho-
noured, all should rejoice with it;" 1 Cor. xii. 13, 24 — 27.
There is no serving public ends with a private selfish spirit.
3, Moreover, selfishness is an enemy to the laws of socie-
ties, whether it be the laws of God or man. For it would
have them all bended to their private interest, and fitted to
their selfish disposition. And therefore for the immutable
laws of God, which they cannot change, they corrupt them
by misinterpretations, expounding them according to the
dictates of the flesh, and putting such a sense on all, as self
can bear with. And what they cannot misinterpret, they
murmur at and disobey. And for the laws of men, where
selfish persons are the makers of them, you shall perceive
by the warping of them, who they were made for. Hence
it is that princes and parliaments have looked at the laws,
and church, and ministers of Christ, with an eye of jealousy
as if they had been some enemies that they stood in danger
of, and all for fear lest the personal, selfish, fleshly interest
of noblemen, and gentlemen, and others, should be en-
croached upon by the laws and government of Christ. And
hence it is that so many endeavours and hopes of a refor-
mation have been so long frustrated, and even among wise
and pious law-makers there hath been so much pains to
keep ministers from doing their duty in governing the
churches, and laying such restrictions on them, that pastors
might be no pastors, that is, no guides and overseers of the
church in the worship of God. And when good laws are
made, they have as many enemies as selfish men. If the
law were not hated, the execution of it would not be hated
so much.
4. Also selfishness in an enemy to the very being of
magistracy, and to all public officers, and their works ; for
the very end of the magistracy is the public benefit, as I said
before of the end of the commonwealth ; and therefore this
selfishness is contrary to his end ; and such men will not
value a magistrate as a public officer, but only as one that
is able to help them, or to hurt them ; which is but to fear
350 TREATISE OF SELF-DENIAL.
him as a potent enemy, and not to love or honour him as a
ruler. They look at magistrates as tyrants that are too
strong for them ; and as a cur will crouch to a mastiff dog,
so they will crouch to them to save themselves ; and this is
their love, and honour, and obedience ; (even such as Hobbs
hath taught them in his Leviathan.) But they do not re-
verence that beam of divinity which God hath communi-
cated to them in their authority ; nor love their governors
as the fathers of the church and commonwealth, for the
common good and the honour of iGrod, which they are ap-
pointed to promote^ii st/iviiq ibdt oi b
5. And this selfishness is the deadly enemy of all right ad"
ministrations of justice, and the due exercise of authority in
church or commonwealth. If a minister be seliish, he will
be shifting off the troublesome part of his duty, and will
overrule his understanding to believe that it is no duty, be-
cause disbelieving is easier than obeying. He will be for-
ward in those duties that are necessary to his maintenance
and applause, and are imposed on him by the laws of men,
but out of the pulpit it is little that he will do : as if it were
the pulpit only that were God's vineyard where he is set to
labour. Flesh and blood shall be consulted, and men shall
be pleased, and all that the interest of self may be maintained.
And if the people be selfish, they will rebel against their
most faithful guides, and kick against their doctrine and re-
proofs, and fly from discipline, which seems to their distem-
pered minds to be against them. Let but one most notorious,
lamentable instance suffice. The greater part of our pa-
rishioners in most places of the land are lamentably igno-
rant and careless in the matters of their salvation, and all
that we can do is too little to bring them to understand the
matters of absolute necessity : and yet almost all of them
are so much wiser in their own conceits than the ablest of
their teachers, that if we do not humour them, and be not
ruled by them in our doctrine and administrations, about sa-
craments, prayers, burial, and the rest, yea, if we obey them
not in gestures and forms, they turn their backs upon officers,
and ordinances, and the church itself, and pour out their re-
proach upon their teachers, as if we were ignorant in com-
parison of them (even of them that know not so much as
children of seven or eight years old should know). See here
the wonderful bewitched power of a selfish disposition.
TREATISE OF SELF-DENIAL. 351
And in matters of the commonwealth, what is it more
than this ? nay, what is it besides this, that maketh princes
become tyrants, and rulers keep under the ordinances and
interest of Christ, or fearfully neglect them, and look after
the church in the last place, when they have no business of
their own to call them off, and to begin to build God's house
when they have first built their own ? Not imitating Nehe-
miah's labourers, that had the sword in one hand, and the
trowel in the other, and builded in their arms. What else
makes them give God but their leavings, who giveth them
all ? And what else could make them such enemies to truth,
as to side with those parties, whatever they be, that side
most with them, and promote their interest,?o.';;3iq oinj ateJi^
And, alas, what work doth selfishness made with inferior
magistrates ? It is this only that opens the hand to a re-
ward, and the ear to the solicitations of their friends ; and
it is this that perverteth the judgment, and this thatoppress-
eth the poor and innocent, and this that tieth the tongues
and hands of justices, so that abundance of them do little
more than possess the room, and stand like an armed statue
or a sign-post, which hurteth none 5 alehouses do what they
list for them, and drunkards and swearers are bold at their
noses, and they are no terror to evil doers, nor revengers to
execute wrath upon them, nor ministers that use their power
for much good, but bear .the sword almost in vain, contrary
to the very nature of their office ; Rom. xiii. 1 — 4.
And it is selfishness in the people that causeth the trou-
ble of faithful magistrates : every man would do what he
lists. The worst offender abhors him that would punish him :
and those that will commend justice, and cry down vice in
the general, yet when they fall under justice themselves, they
take all that they suffer to be injury, and will do all that they
can against justice, and the officers of it, when it is to de-
fend themselves, or theirs, from the execution of it : so rare
a thing is it to meet with a man that is a friend to laws and
justice, when themselves must suffer by it.
6. Selfishness also makes men withdraw from all those
necessary burdens and duties that are for the preservation of
church or commonwealth. Such wretches had rather the
Gospel were thrust oat of doors than it should cost them
much : and had rather have the unworthiest man that would
be their teacher for a little, than allow the best that mainte-
•i^=
352 TREATISE OF SELF-DENIAL.
nance that the Gospel doth command, or give them what
the law hath made their own. They would venture the ruin
of church and state, and let all fall into the hands of the com-
mon enemies, rather than hazard their persons, or lay out
their estates for the common preservation. So that if the
hand of violence did not sometimes squeeze these spunges,
and force these leeches to disgorge themselves, they would
but impoverish the commonwealth by their riches, and
weaken the body, like wens or imposthumes, by drawing to
themselves.
7. And then the selfish are such causes of division, that
if they did no other harm, they would break both church and
state into pieces, if their humour were predominant, and not
restrained or purged out. And in this regard selfishness is
the direct enemy of societies, and is always at work to dis-
solve them into independent individuals. A society is a po-
litical body which must have but one head, and one interest,
and one end ; but when selfishness prevaileth, there are as
many heads, and ends, and interests as persons. If they be
in a church, every one is the teacher and ruler ; and every
one must have his opinion countenanced, and his humour
satisfied ; every one must have his way and will ; and how
is this possible, when their minds are so various and con-
trary to one another ; and their interests so inconsistent, and
there are as many rulers as persons ? When every man is
drawing to himself, and there is no centre in which they can
unite, what work is there like to be in the church ! What
progress could be made in the building of Babel, when no
man was ruled by another, but every man ran confusedly
after his single imagination ? What an army will it be, and
how are they like to speed in fight, where every soldier is
instead of a captain and general to himself, and one runs
this way, and another that way, and one will have one course
taken, and another another course, and every one fighteth on
his own head? Such work doth selfishness make in the
church ; it is this that hath broken it into so many parcels,
and would crumble it all to dust if it should prevail.
And it is this also that causeth the divisions of the com-
monwealth ; faction rising up against faction, and prince and
people living in jealousies of each other, as having contra-
dictory interests ; which would not be, if the pleasing of
TREATISE OP SELF-DENIAL. ;>55
God, and the common good were the principal end and in-
terest of them all, and selfishness did not prevail.
And this is it that keepeth Christian princes in most un-
godly wars, to the shedding of Christian blood, and the
weakening of the common interest, and the strengthening of
the common enemy, whom they should all join together to
resist.
This also keepeth up so many parties on religious pre-
tences to seek the undermining and ruin of each other, when
they should all join together against the common profane-
ness of the world ; and all their conjunct endeavours would
be too little. Thus selfishness is the grand enemy that by
divisions and subdivisions is still at work for the dissolution
and ruin of church and state, and the confusion of the world,
and the disturbance and destruction of order and government.
8. Yea, selfishness makes men false and treacherous, so
that they are not to be trusted, and are unmeet materials for
any society. For whatever they promise, pretend, or seem,
they are all for themselves, and will be no further true and
faithful to the society, or any member of it, than suiteth with
their own ends. Never trust a selfish person, if it be your
own brother, further than you can accommodate and please
him, and so oblige him to you upon his own account. It is
the complication of interests, that makes husband and wife
so much agree and love each other ; because that which one
hath, the other hath : but if their interests fall out to be any
whit divided, it is two to onebut selfishness will divide their
affections. One would think that the bond of nature should
be so strong to constrain a son to love his father, that no-
thing could dissolve it ; and yet sad experience telleth us
that even here, it is an unity of interest that doth more with
many children than either nature or grace : and that when
they have no more dependance upon their parents for their
commodity, their affections and respects are gone ; and if
they shall gain much by their death, they can bear it without
much sorrow, if not desire it. So potent is selfishness, that
it [makes not men unfaithful only to their friends, and
treacherous to their governors, and false to all they have to
do with, but also unnatural to their nearest relations.
And therefore (next to true piety, which leads up all to
an unity in God, and therefore is the most perfect polity,^
VOL. XI. A A
.'154 TREATISE 01" SELF-DENIAL.
the chief point of human polity, for the preservation of com-
monwealths, and all societies, is, a complication of interest :
when the constitution makes the governor and the governed
as husband and wife, that have nothing dividedly as their
own, but all in common, and take each other for better or
worse, and know they must stand or fall together, and that
the good or hurt of one, is the good or hurt of both, and that
there is no manner of hope that either of them should thrive
by the ruin of the other. If politicians had the skill and
will to make such an union of interests between the sovereign
and the subject, and to make it visible that all might under-
stand it, their republics would be immortal, till either the
wrath of a neglected God, or the power of a foreign enemy
should dissolve them : for nothing else but self could do it;
and self will not do it when it sees its own interest lie in the
preservation of the present state.
CHAPTER LXIX.
Corrupteth and debaseth all that it disposeth of.
7. Another aggravation of the evil of selfishness is, that
it corrupteth and debaseth every thing that it disposeth of.
And on the contrary, it is the excellency of self-denial (as
joined with the love of God) that it rectifieth and ennobleth
all your actions.
Let the work be ever so holy in its nature, yet if you do
it but for yourselves, you make but a profane employment
of it; and to you it is not holy. A selfish, carnal person is
serving himself even in preaching ; and hearing, and pray-
ing, and sacraments, and other acts of worship and church-
communion ; much more in the common business of his
life. Even when he thinks he is serving God, he is but
serving himself of God, and provoking God by his abuse ;
when he thinks he is very holy because of his services, he
is doubly unholy, in that he even profaneth holy things.
And as it is not God indeed that he serveth, so from God
he must not expect a reward. And as far as a man's self
and flesh is below the blessed God, so far, in a sort, is the
work of selfish men debased, in comparison of those works
of the saints that are performed purely for God. They
TREATISE OF SELF-DENIAL. 366
make but a low, unprofitable drudgery of that which in the
hands of others is the highest and noblest work on earth.
For the action can be no better than the end ; and there-
fore is base as it is base.
But on the other side, self-denial makes noble the ac-
tions that in themselves seem base. If you are gone out of
yourselves, and can truly say, that it is God you serve and
seek in your employments, you may be sure that God will
take them for his service, and set them on your account
among the works that he hath promised to reward (suppos-
ing that the matter be such as he alloweth of, and that you
think not by good intentions to turn sin into holiness, and
make him a service of that which he forbiddeth) : O what
an honour, what an encouragement, what a comfort is this,
to every Christian ! The actions of a prince or conqueror
are base ; if self be their end, and the respect to God do
not ennoble them. And the work of the poorest person is
honourable that is done for God. It is a great temptation
to some poor Christians to grudge at their condition, be-
cause they are so unserviceable to God. Alas, thinks a
poor tradesman, or ploughman, or servant. What do I but
drudge in the world ! I have neither parts nor place to do
God service with! But such do very much mistake the
matter. It is not the parts and place, but the hearty per-
formance of your works for God that makes them such as
he will take for service. O, thinks a poor woman, or toil-
ing servant, I can do nothing either for the conversion of
souls, or the good of church or commonwealth, but am
made unserviceable. But do you not know that any thing
is acceptable service which God commandeth, and is
heartily intended to his honour and his pleasure : it is not
the metal, but the stamp of the prince, that makes a piece
to be current money. If the king's stamp were put by his
appointment on a piece of brass or copper, it would pass
for coin. Believe it sirs, if your study be to please the
Lord in your callings, and you can but get above your-
selves, and do the basest servile works, as commanded you
by God, that you may be accepted by him, and offer your-
selves and all your labours purely to him, and to his ho-
nour, and his will, God will take these for honourable ser-
vices ; and you are as truly at his work, even in your shops
and fields, as princes are in ruling, or pastors in teaching
3 56 TREATISE OF SELF-DENIAL.
or guiding the flock ; you that are poor, and cannot set so
much time apart for reading and other holy duties as some
others do, see that you neglect no holy opportunity that
you can take, and then consider, that if God set you to do
him service even by washing dishes, or sweeping channels,
or the meanest drudgery, he will accept it ; and the more,
by how much the more humble submission and self-denial
is found in it. Take him as the only Lord and Master of
your souls and lives, and all that you have, and when you
are called to your daily labour, look but to your hearts that
God be your end, and that you can truly say, ' I do not this
principally to provide for myself, but as an obedient child
in my Father's service, because he bids me do it, and it is
pleasing to him through Christ ; I do it not principally
from self-love, but from the love of God, that commandeth
me my work ; and as a traveller that laboureth in his way
for the love of his home, so I am here at labour in this
world, in the place that God hath set me, that I may in his
appointed way attain the everlasting glory that he hath
promised.' I say, do but see to it, that thus you dedicate
your labours to God, and you may take comfort in the daily
labours of your lives, even the meanest and most contempti-
ble, as well as princes and preachers may in their more
honourable works. Nay, all your labours are honoured and
sanctified by this ; for all is holy that is heartily devoted to
God, upon his invitation. And thus all things are pure to
the pure. For it is God's interest in your works, that is the
holiness and excellency of them. Were servants and la-
bouring people more holy and self-denying, they might have
more true comfort in their daily labour, than the best of the
unsanctitied can have from their prayers or other worship
of God. Not that worship may be therefore neglected ; but
that a Christian must do nothing at all but for God ; and
then he may be sure of God's acceptance.
CHAPTER LXX.
Deny Self, or you will deny Christ,
8. Moreover, the selfish will never suffer as Christians,
but deny Christ in a day of trial ; when the self-denying
TRLATISE OP SELF-DENIAL. 357
will go through all ; and be saved. Nothing doth so tho-
roughly try whether self or God be best beloved, as suffering
for his cause. In this it is that Christ useth to try men's
self-denial ; and it is a principal use of persecution. When
you hear of coming before rulers and judges, and being
hated of all men for Christ's name sake, then self riseth up
to plead for its interest, and never maketh more ado than
when it seeth the flames. The flesh cannot reason, but it
can strive against reason, and draw it to its side. No rea
son seemeth sufficient to it, to persuade it to choose a suf-
fering state. If you persuade a carnal man to let go his
estate, to be poor and dispised in the world, and to give up
life itself, if it be called for, and all this for the hope of an
invisible felicity, you lose your labour (till God set in),
and all such reasoning seems to him most unreasonable.
And what a dreadful case such aouls are in, my text and
many another passage in Scripture may convince you. If.
you cannot drink of his cup, and be baptized with his bap-
tism, you cannot be advanced with him to glory. Through
many tribulations we must enter into the kingdom of God.
The pleasing of the flesh is the high way to misery by dis-
pleasing God ; and the voluntary submission to the suffer-
ings of the flesh for the cause of Christ, is the high way to
felicity ; 2 Tim. ii. 11, 12. " It is a faithful saying ; for if
we be dead with him, we shall also live with him; if we
suffer, we shall also reign with him ; if we deny him, he also
will deny us ;" Rom. viii. 17. " Yea, and all that will live
godly in Christ Jesus shall suffer persecution ;" 2 Tim. iii.
12. The day of trial is a kind of judgment- day to the selfish,
unsanctified man ; for it discovereth his hypocrisy, and
sheweth him to be but dross, and separateth him from the
suffering servants of Christ.
But self-denial maketh suffering light, and will make
you wish that you had any thing worth the resigning unto
Christ, and any thing by the denial whereof you might
serve him. For him you would suffer the loss of all things,
and account them dross and dung that you may win him ;
Phil. iii. 8. He will count us *' worthy of the kingdom for
which we suffer ;" 2 Thess. i. 5. As the " Captain of our
salvation was made perfect by suffering, (Heb. ii. 10.) so
also must his members, by ** filling up the measure," and
being " made partakers of his sufferings," and " knowing the
3**^6 TREATISE OF SELF-DENIAL.
fellowship of them;" 2 Cor. i. 5— 7. Phil. iii. 10. And the
** God of all grace, who hath called us unto his eternal
glory by Christ Jesus, after we have suffered awhile, will
make us perfect, stablish, strengthen and settle us ;" 1 Pet.
V. 10.
If therefore you would not prove apostates, and deny
Christ in a day of trial, and be denied by him before his
Father and the holy angels, see that you now learn this
needful lesson of self-denial.
CHAPTER LXXI.
The Selfish deal worse with God than with Satan,
9. CoNSiDEE also that selfish carnal men deal worse with
God, than they do with the devil and sin itself. God of-
fereth them Christ and pardon, and eternal life, if they will
but deny themselves in a thing of nought, and they will not
be ruled or persuaded by him : the devil ofFereth them but
the delights of the flesh, and the pleasures of sin for a sea-
son, and they will deny ten thousandfold more for this.
They will deny God their Maker and Redeemer, their Lord
and Judge, their Preserver and their Hope ; though he have
the only title to them, and their lives and souls be in his
hand ; they will for the sake of a filthy lust, or of a short
and miserable life, deny him that never did them wrong ;
nay, that hath always shewed them kindness, even all the
kindness that ever they received ; and that when they know
that their everlasting state must stand or fall according to
his judgment. They will deny the Lord Jesus the Redeemer
of their souls ; they will deny and resist the Holy Spirit of
God ; they will deny his laws, his Gospel-promises, and all
his mercies ; they will deny his ministers and all their per-
suasions and daily labours : they will deny their dearest
Christian friends, and deny their own consciences and con-
victions ; and deny themselves the peace and joy which
they might find in a holy walking with God. Yea, they will
deny themselves everlasting life, and the favour of God, and
cast themselves into endless misery ; and all this for a thing
that is ten thousand times worse than nothing, or for a very
I
TREATISE OF SELF-DENIAL. 359
sensual, brutish pleasure. And yet these men cannot deny
themselves in life, or liberty, in gain, or honour, no nor in
the filthiest lusts, for the sake of Christ and their own sal-
vation ; even when they may know that they most deny
themselves when they will not deny themselves. They deny
themselves eternal glory, because they will not deny them-
selves in temporal vanity. Heaven and earth will witness
against such sottish and unrighteous dealing as this, if true
conversion do not prevent it. Hath God, hath Christ, hath
your own salvation deserved no better at your hands than
this? O miserable souls ! All things can be easily denied
save sin and carnal self, and these cannot be denied. God
can be denied, Christ, and Scripture, and heaven itself can
be denied, for flesh and sin ; and flesh and sin cannot be
denied for God, and for eternal glory. Do you think that
this will look like wise or righteous dealing when you stand
in judgment? Ask now any stander-by that is impartial,
whether God or the flesh should be denied? Whether hea-
ven or earth should be denied, seeing one of them you must
deny ? And if any impartial man will be now against you,
what think you will God be, who is not only impartial, but
wronged by you, and a hater of your unrighteous dealing?
CHAPTER LXXII.
To be left to Self, is the sorest Plague.
10. Lastly, remember, that to be given over to ourselves,
is the heaviest plague on this side hell ; and therefore he
that delighteth not to be miserable should not desire to be
selfish. To be given over to the love of yourselves, is to
turn from the love of the blessed God to the love of a
filthy sinner, and so to forfeit God's love to you. To be
given over to care for yourselves, is to forfeit the fatherly
care of God, and to be at the care of a silly, insufficient, im-
provident sinner. To be given over to your own conceits
or wisdom, is to be forsaken of the sun, and left in dark-
ness, and spend the rest of your days in a dungeon, the be-
ginning of the endless utter darkness. To be given over to
your own wills, is to be at the choice and disposal of a fool
and of an enemy ; and to be in such hands as will certainly
360 TREATISE OF SELF-DENIAL.
undo you, and to be cast out of the hands of God. To be
given over to seek yourselves, is to lose yourselves and
God, and your salvation. To be given over to live as your
own, is to forfeit the protection of God, without which you
cannot be kept an hour out of hell. To be given over to
the defending of yourselves, and delivering yourselves in
danger of soul and body, is even to be exposed to certain
and perpetual perdition. To be given over to be ruled by
yourselves, is to be relinquished as rebels, and exposed to
the tyranny of sin and satan. So that in all things it is
most certain, that you are never well but in the hands of
God, and never so ill as when you are most in your own
hands. In Paradise innocent man was wholly at the go-
vernment of God ; and when by casting off his government
he had forfeited the benefit of it, the most of the world be-
came even brutish : and when God had owned the govern-
ment of Israel above other nations, and kept the choice of
the sovereign under him in his own hands ; at last the
foolish people, in imitation of the nations, must needs have
a king, and extort the nomination out of the hands of
special extraordinary Providence, that they might have
more of it in their own ; and this was an increase of their
misery. Woe to that man that ever he was born, that is
finally given over to himself; for this is a sign that God
hath forsaken him, and he stands at the brink of eternal
death. O think of this, you that are self-conceited, and
self-willed, and self-lovers, and self-seekers, and know not
how to deny yourselves. Must self be so regarded and ten-
derly used? Take heed, you may have enough of self with
everlasting vengeance, if God once give you over to your-
selves, and say of you as of them : ** But my people would
not hearken unto my voice ; and Israel would none of me :
So I gave them up to their own hearts' lusts, and they
walked in their own counsels;" Psal. Ixxxi. 11, 12. Sa
much for the aggravations.
CHAPTER LXXIII.
2^en Directions to get Self-denial.
IV. I COME now to the last part of my task, which is to tell
you what course you should take to procure self-denial. For
TREATISE OF SELF-DliN i AL. 361
though it be the gift of God, yet there are certain means ap-
pointed us for the attainment of it, and God useth to give it
men in the use of his means, and by those means must it be
confirmed and continued.
Direct, 1. * Set faith a work upon the promises of God
and upon everlasting life ;' for the flesh will not be taken off
these lower things, till you have found out better, and such
as will be sure to save you harmless. The most covetous
man will let go silver, if he might have gold instead of it.
Set faith a pleading the case with the flesh ; and urge your
own hearts with the certainty, the nearness, the glory, the
eternity of the kingdom which by self-denial you may attain ;
and if they will not yield to such a change as this, they are
unreasonable, unbelieving hearts.
Direct. 2. * Never be deluded to forget the vanity, the
brevity and, the emptiness and insufiiciency of all these
earthly things, which self so adhereth to, as to neglect the
promised life of blessedness. Acquaint your own hearts
what a nothing it is that they make so much of, and follow
so greedily, and hold so fast \ shew them in the sanctuary
the glass of the word of God, which will tell them what will
be the end of all, and where all their worldly prosperity will
leave them. Ask your hearts, * Can I keep these things for
ever, or not? If not, is it not better let them go for some-
thing, than for nothing ? and to part with them as a child,
at the command of my heavenly Father, than to part with
them as a thief doth with his prize, at the gallows ? Is it not
better let them go to ease me, and to secure my eternal peace,
than let them go to wound me and torment me? And while
I keep them, what will they do for me, that I should buy
them at so dear a rate ? O how dear must I pay for my ease,
and honour, and gluttony, and drunkenness, and sensual de-
lights, if I part not with them when God commandeth ! How
cheap is a holy, blessed life, in comparison of this which I
must pay so dear for !'
Direct. 3. To promote your self-denial, * Consider fre-
quently and seriously, who God is, and to what end he made,
redeemed, sustaineth, and governeth the world : and then
bethink you, whether it be meet that this glorious God should
be neglected, and frustrated of the end of all these works !*
and whether any thing besides him be fit to be the creature's
end. You think it meet that every workman should have
362 TREATISE OF SELF-DENIAL.
the use of his own work. Doth any man make a house for
its own sake, or for his use to dwell in ? Is it for the thing's
sake that any man makes an instrument ^ or for his service
by it ? Do you think that God made you for yourselves, and
not for himself and service ? Give therefore to God the
things that are God's : all souls are his, and therefore all
should acknowledge him, and submit to his dispose and
pleasure. Shall the pot quarrel with the potter, or claim title
to itself, and say, * I am mine own?' It is against the clearest
reason in the world, that any but the Creator, Redeemer and
Preserver of the world should be Lord, and the Governor,
and the End of it ; and that men should prefer themselves
before him.
Direct. 4. ' Moreover, it will further your self-denial to
remember what you will get by selfishness.' God will have
his ends and honour out of you one way or other, whether
you will or no : he will have your goods from you, and your
lives from you ; and the faster you hold them, the more you
will suffer when he wringeth them out of your hands. The
most covetous man would part with his money to buy a
lordship, if he knew it would else be taken from him. A
worldly treasure is obnoxious to rust, and moths, and thieves ;
and if you exchange it not for the heavenly treasure in time,
and remove not your riches to the world that you must for
ever live in, what will you do when you must remove your-
selves? And all your self-denial is but such an exchange
or removal which all should be glad of, that know they must
be gone themselves. Nay, more, consider still that selfish-
ness makes you an idol to yourself, and therefore you do
but set up yourselves as a mark for the jealous God to shoot
at, and every hour you have reason to expect, that the terri-
ble hand of Justice should lay hold upon you, and try you
at the bar of that God whose prerogative you did usurp.
Direct. 5. * And it may much further your self-denial to
take a considerate survey of the world, and see but what
self-seeking hath already done, and is still doing in it.' What
a doleful sight of wickedness, confusion and misery must
you see, which way ever you look : and all is most evidently
the fruit of selfishness. Methinks it should awaken every
sober man against it, that doth but observe what work it
hath made ; that seeth families disordered and ruined by it ;
neighbours set in dissension by it j churches divided by it ;
TREATISE OF SELF-DENIAL. 363
religion dishonoured by it ; and multitudes of them that
seem to be religious, to be so lamentably deceived and en-
slaved by it. Princes and great men blinded by it ; judges
and learned men befooled by it ; and the nations of the world
almost all set together by the ears by it : so that it hath
turned the vsrorld into the confusion of Babel, that no man
can understand a word of the language that tendeth to unity,
peace and building up. Princes understand it not: too
many preachers understand it not; but the language of scorn,
and strife, and dissension they understand : so that the world
is cast all into a hurly-burly, and every man's hand is against
his brother when he scarce knows why. No church or state
can stand without disturbance ; no truths without contra-
diction. Under pretence of coming in to Christ, they are
busily uncovering his house, when the door is wide open, and
there are more to invite them than to hinder them. Me-
thinks as a man that observeth the carriage of madmen or
drunken men, should never have any mind to be mad or
drunken ; so he that observeth but what self-seeking hath
done in the world, should have little mind to be self- con-
ceited, self-willed or self-seeking, but should love and ho-
nour self-denial.
Direct. 6. * If you would promote self-denial, keep with
you the continual feeling of your own unworthiness and in-
sufficiency.' No man will trust upon a broken staff if he
know it ; nor be so foolish as to go about to walk upon the
water, which he knows will not bear him. One would think
this should be an easy and an effectual remedy. Should it
not be easy for such wretched sinners as we, to carry about
with us a sense of our unworthiness ? For such lepers to
carry about us a sense of our uncleanness? Methinks so
many and great diseases should make us feel them. O then
consider, as creatures, you are utterly insufficient for your-
selves ; and as sinners, much more. God never made you
to live upon, or to yourselves ; or without him, or without
the help of others. There are few beasts when they are first
brought forth into the world, but are more able to help them-
selves than man ; when he is newly born he can do nothing
to help himself. And when he comes to age, he is naturally
formed to a sociable life ; so that if he should retire from
the world, and live only by and of himself, he would soon
find what it is to be selfish : much more if he be left to him-
364 TREATISE OF SELF-DENIAL.
self by God, or forsake God, and trust to and depend upon
himself. But if ever innocent man had been sufficient for
himself; yet sinful man can have no pretence to such a pri-
vilege, v\^hile he beareth about him so many convincing evi-
dences of the contrary every day. Do you not feel sin as a
heavy burden pressing you dovi^n, and perceive how easily
it entangleth and besetteth you ? sure you do, if you be not
past feeling. And do you not know enough of the nature
and desert of sin, to drive you out of yourselves, and bring
you to him that calleth the weary and heavy laden to come
to him for ease and rest ; Matt. xi. 28. Do you not feel a
continual burden of infirmities ? and doth not experience
tell you that you are not sufficient to relieve yourselves in
any pain or sickness that doth befal you? You cannot
support yourselves a moment ; you are still in the hands of
that invisible God whom you abuse by your self-seeking.
You would drop into hell if he withdrew the hand of his pa-
tience and support, as sure as a stone would fall to the earth
that were loose in the air ! As truly as the earth beareth
you, so truly doth he bear the earth and you. It is easier
for houses, and towns, and mountains to stand in the air
without the earth, than for you, or any thing, to subsist a
moment without the Lord. Who keeps your heart and pulse
still beating, and your blood and spirits in continual motion,
and warm in your veins? Is it God, or you? Who is it that
causeth your lungs to breathe, your stomach to turn your
meat to nourishment ; and that nourishment into blood, and <
spirits, and strength? Is it God, or you? Who is it that
causeth the sun to rise upon you in the morning to light you
to your labours, and to set upon you at night, that the cur-
tains of darkness may be drawn about you, and you may
quietly repose yourselves to rest? Who giveth you strength
to labour in the day, and refresheth you with sleep at night,
and provideth all the creatures for your assistance ? Is it
you or God ? O sirs, methinks such silly worms, that can-
not live a minute of themselves, and cannot fetch a breath of
themselves, should easily see that they should not live to
themselves, but to him from whom and by whom they live.
Direct. 7. * If you would live in self-denial, be sure that
you keep the mastery of your senses :' and do not let theai
be ungoverned, but shut them up when reason doth require
it. It is your appetite and senses that feed this carnal, sel-
TREATISE OF SELF-DENIAL. 365
fish vice ; but reason and faith are both against it. When-
ever you consult with sense, you may know what brutish
advice you may expect. Ask not therefore what is delight-
ful, nor what is for your carnal ease and peace ; but what is
necessary to please the Lord, and for your everlasting peace.
And if the tempter tell you, * This is the easier and the
broader way ;* tell him that it is not the honester nor the
safer way : and the question is not, which is the fairest way?
but, which is the way to heaven ? It is better go the hardest
way to glory, than the smoothest to damnation. If you can-
not keep under your sensitive appetite, and subdue the eager
desires of the flesh, and learn to want, as well as to abound ;
to be empty, as well as to be full ; you will never attain to
self-denial.
Direct. 8. * To promote your self-denial, methinks it
should be effectual to understand the great advantage that
you have by the communion and society which you enter
into when you deny yourselves.' Though a prince or lord
would he loath to enter into a college, or monastery, where
there is no propriety, and yet withal, no care or want ; yet a
poor labouring man, or a beggar would be glad of such a
life. So you that cannot live of yourselves, methinks should
be glad of such a community.
1. Consider that the Lord Jesus is the Head of the so-
ciety, who hath undertaken to make provision for the whole,
and is engaged for their security, and to save them harmless:
and all the riches of his grace and love belong to that so-
ciety, and will be yours ; which is more than all that you can
part with of your own, yea more than all the treasures of the
world. It is therefore the noblest and richest society in
the world that you shall live in communion with, if you will
deny yourselves.
2. And the saints that are the members of that society
are the brethren of Christ and the heirs of heaven. And all
these are your brethren ; endeared in special love to you,
engaged to assist you, by prayers, and counsel, and pains,
and purse, and every way that they can ; so that well might
Christ say that he that forsaketh any thing for him, shall
receive even a hundredfold in this life, and in the world to
come eternal life. For this one sorry self that you forsake,
. and its poor accommodations, you have God for your Father,
and Christ for your Head, and the Holy Ghost for your Sancti-
266 TREATISE OF SELF-DENIAL.
fier and Comforter, and the Scripture for your guide, and
saints for your brethren, companions and assistants, engaged
to you in truer and dearer love than your unsanctified friends,
that cast you off for the sake of Christ. And had you ra-
ther be toiling and caring for yourselves, than let go self, and
enter into so blessed a community, where you may cast all
your care away upon God, who hath promised to care for
you ; and may feed yourselves in the daily delightful fore-
thoughts of life eternal ?
Direct. 9. * And methinks it should much promote your
self-denial, to study well the self-denying example of Christ,
and his eminent servants that have trod in his steps.' Christ
had no sinful self to deny, nor any corrupted flesh to mor-
tify or subdue. And yet he had a self-denial in which we
must imitate him ; "For even Christ pleased not himself,
but as it is written. The reproaches of them that reproached
thee are fallen upon me ;" Rom. xv. 3. We are told there-
fore by Christ's example, that it is not only the pleasing of
self as corrupted by sin, but also a pleasing of natural self,
in things where God may lay a restraint upon it, or put it to
the trial, that we must avoid, and in which we must deny
ourselves : even as Adam was to have denied his natural ap-
petite before sin had corrupted it ; and Christ had an inno-
cent natural will, of which yet he saith, " Not my will, but
thine be done." His whole life was a wonderful example of
self-denial : he lived in a low estate, and denied himself of
the glory and riches of the world, and " became poor, though
he were Lord of all, that by his poverty we might be made
rich ;" 2 Cor. viii. 9. He lived under the reproach of sin-
ners ; of sinners that he created; of sinners whom he died
for. He would wear no crown, but a crown of thorns ; he
would wear no robes, but the robes of their reproach ; he
yielded his cheeks to be smitten, and his face to be spit upon
by the vilest sinners, whom he could with a word have turned
into hell. And at last he gave himself for us on the cross,
in suffering a reproachful, cursed death ; Heb. vii. 27. Tit.
ii. 14. Ephes. v.2.25. Gal. i.4. And can you read such
an example of self-denial, given you by the Lord of glory,
and not be transformed into the image of it ? I think the
study of a self-denying Christ, is one of the most excellent
helps to self-denial. Take it from the apostle himself; "Ful-
fil ye my joy, that ye be like-minded, having the same love,
TREATISE OF SELF-DENIAL. 367
being of one accord, of one mind ; let nothing be done .
through strife or vainglory, but in lowliness of mind let
each esteem other better than themselves : look not every
man on his own things, but every man also on the things of
others. Let this mind be in you, which was ^Iso in Christ
Jesus ; who being in the form of God, thought it no robbery
to be equal with God ; but made himself of no reputation,
and took upon him the form of a servant, and was made in
the likeness of men, and being found in fashion as a man, he
humbled himself and became obedient unto death, even the
death of the cross : wherefore God also hath highly exalted
him ;" Phil. ii. 2 — 8. " Look therefore unto Jesus, the Author
and Finisher of oar Faith, who for the joy that was set before
him, endured the cross, despising the shame, and is set down
at the right hand of the throne of God. Consider him that
endured such contradictions of sinners against himself, lest
ye be wearied and faint in your minds ;" Heb. xii. 2 — 4.
Direct, 10. But the greatest help to self-denial, is, * To
retire from the creature unto God, and live in the love of
him, and employ the soul continually upon him.' Men will
not be frightened from self-love. It must be another more
powerful love that must draw them from it ; and that can be
none but the love of God. When you have soundly dis-
cerned a surer friend than self, a wiser, a better, an abler
governor and defender, and one that much more deserveth
all your love and care ; then you will turn away from self,
and never till then. See therefore that you espouse no in-
terest but God's ; and then you will have nothing to call you
from him. Let love so close you with him, and unite you
to him, that you may know no happiness but his love and
glory, and see with no other light than his ; and know no
will but the will of God ; nor meddle with any work, which,
for matter and end, you cannot call the work of God. Then
you have indeed denied yourselves, when you are nothing,
have nothing, and do nothing, but as from God, and by him
and for him. Own not any self but in and for God, and
then you may love and seek it freely ; for this is to be called
a loving and seeking of God, and not of self. Own not any
knowledge, but that which is from the light of God, by his
word, works. Spirit and ordinances, and which leadeth you
to God in holiness and peace, and guideth you in his ser-
vice, and then you need not condemn yourselves of self
368 TREATISE OF SELF-DENIAL
conceitedness, or a selfish^ understanding. Know not any
will in yourselves, but that which is caused by the will of
Ood, and directed by it, and intended to fulfil it ; so that
you may be able to say of every desire of your soul, I desire
this, because that God would have me desire it, and I am
resolved to follow his will in the seeking of it, and the end
of my desire is, that I may please him, and his will may be
done, and then you may say, you have conquered self-will.
O see then that you be more with God ; and study his mind
and will, his excellency, sufficiency, and love, and remember
that you are a dependent being, that are nothing but in and
by him, and therefore should know no interest but him and
his interest, nor possess any thing but for him, nor know
any will or way but his will and way, and so let his be yours,
and yours be his, by a holy resignation, conformity and sub-
serviency unto his ; and this is the true rectitude and holi-
ness of man, this is a finding ourselves by losing ourselves,
and the only saving and exalting of ourselves, by denying
ourselves. Nothing but the light of God will master self-
conceitedness ; and nothing but the love of God will over-
come self-love ; and nothing but an union and closure with
the will of God will overcome self-will ; and nothing but an
espousing and intending God and his interest will cause a
true denial of carnal self-interest ; and nothing but a seek-
ing of God, conversing as with him, and living to him will
cure the soul of self-seeking, and an ungodly and unprofita-
ble living to ourselves.
One other Direction I should add, which is to be always
jealous and suspicious of self; but this will fall in the Con-
clusion.
THE CONCLUSION.
I HAVE now finished what I had to say to you on this great
and needful subject; and I have staid the longer on it, that
I might occasion your own thoughts to be the longer on it ;
for it is not a few hasty running thoughts that will make
any great impression on the soul. And now Christian
friends, whoever you are that hear or read these words, 1
earnestly entreat you in the name of God, that you will set
your hearts to the deep consideration of the nature and
odiousness of this sin of selfishness ; and of the nature and
TREATISE OF SELF-DENIAL. 369
necessity of self-denial. You will never effectually hate
and resist the sin which you think lightly of, and is not in
any great discredit with you ; nor will you fly from it with
fear, and care, and vigilancy, till you apprehend the dan-
gerousness of it. I have not only told you, but proved it
to you; that this is one of the most odious and dangerous
sins in the world, even the sum of all iniquity, that con-
taineth a thousand sins in the bowels of it : this is it that
generateth all other vices, and fills the world with swarms of
mischief. It is this selfishness that corrupteth all estates,
and distracteth all societies, and disturbeth all affairs.
Never look further for the cause of your calamities : it is
self that causeth the miscarriages and negligence of the
princes, governors, and magistrates of the world, while they
look at their own interest, and little at the things of Jesus
Christ, or at least prefer themselves before him. It is self
that causeth the disobedience of subjects, while they judge
themselves capable of censuring their rulers for matters that
are beyond their reach ; and grudge at all necessary burdens
for the common good, because they are a little pinched by
them. It is self that hath kindled the miserable wars that
are laying waste so many countries, and that makes such
woful havock in the world. It is self that hath so lamenta-
bly abused religion, and introduced so many fantastical
self-conceits under the name of high scholastical subtleties ;
and that hath let in so many errors in doctrine and worship,
and defiled God*s ordinances, and corrupted and almost ex-
tinguished the discipline of Christ in the church. It is self
that hath caused the leaders of the assemblies, that should
be exemplary in unity, and holiness, and industry, to be
some of them idle and negligent, and some of them carnal
and vicious, and so many of them in discord and fierce op-
position of one another : so that every man that is grown
up to a high degree of wisdom in his own eyes, (and such
degrees are soon attained) is presently venting his own con-
ceits, and perhaps publishing them to the world, and seek^
ing out an adversary to shew his manhood upon, and
reviling all that are not of his opinion ; as if there were no
difficulty in the matter, but he is learned and wise, and
they are all unlearned and ignorant : he is orthodox, and
they are heretics, or what his pride and self-conceitedness
VOL. XI. B B
370 TREATISE OF SELF-DENIAL.
is pleased to call them. It is this selfishness that makes?
even godly ministers the dividers of the church, the reproach
of their holy calling, the occasion of the increase of triumph
of the adversaries, and the causes of no small part of all our
unreformedness, distractions and calamity ; and the refusers
and resisters of the remedies that are tendered for healing
and reformation. I dare boldly say, if this one sin were but
rooted out of the hearts of the ministers themselves that are
the preachers of self-denial, it vi^ould make so sudden and
wonderful a change in the church, as would be the glory of
our profession, the joy of the godly, and the admiration of
all ! O happy and honourable magistrates at court and
country, if self were but thoroughly conquered and denied I
O happy and reverend ministry, the pillars of religion, the
honour of the church, if it were not for the shameful preva-
lency of self! O happy churches, happy cities, corporations,
societies and countries, were it not for self! But alas ! this
is it that saddeth our hearts, and makes us look Tor more and
more sad tidings concerning the affairs of the church, from
all parts of the world ; or frustrates our hopes, when we look
for better. For we know on the one side, that without self-
denial, there will never be true reformation or unity ; neither
sin nor division will ever be overcome ; and on the other
side, we see that selfishness is so natural, and common, and
obstinate, that so many men as are born into the world, so
many enemies are there to holiness and peace, till grace shall
change them ; and that all endeavours, persuasions, convic-
tions, do little prevail against this deadly rooted sin : so that
men will preach against it, and yet most shamefully live in
it ; and after all rebukes, chastisements and heavy judgments
of God, the church is still bleeding, and princes, pastors and
people are self-conceited, self-willed and self-seekers still.
Alas for the cause and church of Christ ! Must we give it
up to the lusts of sense ? Must we sit down and look on
its miserable torn condition, with lamentation and despair?
land shall we deliver down this despair to our posterity ?
Were not our hope only in the omnipotent God, it must be
so. When we look at[men, at magistrates, or ministers, we
see no hope. What higher professions can be made by those
in succeeding ages, than have now been made ? And yet
what negligence of magistrates, and what contentiousness
of ministers destroy all hopes ! So that we look at the res-
TREATISE OF SELF-DENIAL. 371
toration of the church, as at the resurrection, tliat must be
done by Omnipotency. God must raise up another genera-
tion of more self-denying, prudent, zealous magistrates, and
of more self-studying, peaceable, humble, zealous, indus^
trious ministers before the healing work will be done. The
selfish spirit that prevaileth now in the most, is neither fit to
be the matter or instrument of the reformed, peaceable state
which we expect. While the enemies are destroying us by
secret fraud and open force, we stand at a distance and unite
not against them ; yea, we are calling each other heretics
and deceivers, and teaching them how to revile us, and
putting such words into their mouth against usj as may help
our people to despise us, and reject us, and warrant them
from our own mouths or pens to rail at us, and forsake us :
one part of us being heretics or deceivers by the testimony
of the other part, and the other part by the testimony of too
many of them.
Dear brethren. If selfishness shall not now be left, when
we are in the sight of the havoc it hath made, and stand in
the field among those that it hath slain, and see the church
of God so horribly abused by it : when then shall it be for-
saken? I here entreat every man thatloveth his present or
everlasting peace, and the peace of the church or common-
wealth, that he will resolve upon a deadly enmity with this
selfishness in himself and others ! And that you will sus-
pect it, and watch against it in every work you have to do.
Are you upon any employment spiritual or secular ? Pre -
sently inquire when you set upon it, * Is there no self-interest
and selfish disposition lurking here ? How far is my own
worldly, fleshly ends or prosperity concerned in it V And
if you discover that self is any way concerned in it, I be-
seech you suspect it, and follow self with an exceeding
watchful eye ; and when you have done your best, it is ten
to one but it will overreach you. O look to it that you be
not ensnared before you are aware. Take heed of it, espe-
cially you that are gr«at and honourable, and have so much
self-interest to tempt you in the Xvorld ! How hardly will you
-escape ! When all other enemies are conquered, you have yet
self, the greatest enemy to overcome. Take heed of it, you
that have any rising, thriving project, little know you on
what a precipice you stand : take heed of it you that are in
<ieep and pinching wants, lest self make them seem more
372 TREATISE OF SELF-DENIAL.
grievous than they are, and provoke you to venture upon sin
for your relief. Take heed, all you that have raging appe-
tites or passions, or lustful inclinations, and remember that
your enemy is now discovered, and you have him to deal with
before your face ; and therefore see that you be resolute and
vigilant. Take heed, all you that have learning, parts, or
fame and honour, or any thing that self hath to^lory in, and
to abuse, lest the noblest gifts should by this deadly prin-
ciple be turned into a plague to the church, and to your
souls. Suspect self in the choice of your parties and
opinions ; suspect it in your public labours ; yea, and in your
private duties, and greatest diligence in religious works ;
lest when your eyes are opened at last, it should appear, that
you preached, or prayed, or professed or wrote, or lived for
self, and not for God. I do but transcribe the counsel to
you, that God is daily giving in to my own soul : and as I
feel exceeding great use of it to myself, so I am sure there
is to others ; and woe to me and you if we take it not, and
be not found among the self-denying. Doubtless God will
put you to the trial, and find you frequent use for this grace^
Let me take the boldness to tell you from my own (though,
alas, too small) experience, that as it is mere selfishness, that
is the perplexer and disquieter of the mind, without which
nothing that befals us could discompose it ; so it is God
only that quiets it, and gives it rest : and I bless the Lord,
I can truly say, that I have found that content in loving and
closing with the will of God, and endeavouring to know no
interest but his, to disquiet or quiet me, which I never could
find in any other way. When God is enough for us, and his
will is in our eyes, the will of a Father infinitely good, it may
satisfy the soul in the darkest condition ; when we under-
stand not the particular meaning of his providence, nor what
he is doing with us, yet still we may be sure that he is doing
us good ; and therefore a child may not only submit to the
will of God, because it cannot be resisted, as enemies must
be forced to do ; but he may rest in that will as the centre
of his desires, and the very felicity and heaven of his soul.
And now, sirs, I must let go this subject, as to you that
have heard it preached ; for we must not be always on one
thing : but I am exceedingly afraid lest I have lost my la-
bour with most of you, and shall leave you as selfish as I
found you ; because sad experience tells me that it is so na-
TREATISE OF SELF-DENIAL. 373
tural and obstinate an enemy that I have discovered, and
that you have now to set yourselves against. I have done
my vt^ork ; but self hath not done, but is still at work in you.
I cannot now go home with every one of you, but self will
go home with you. I cannot be at hand with every one of
you, when the next temptation comes, but self will be at
hand to draw you to entertain it. When you are next
tempted to error, to pride, to lust, to contention with your
brethren, by words or real injuries, what will you do then,
and how will you stand against this enemy? If God be not
your interest, and the dearest to your souls, and you see not
with his light, and will not by his will, and self-denial be not
become as it were your nature ; you will never stand after
all this that I have said, but self will be your undoing for
ever! If you have not somewhat within you, as selfishness
is within you, to be always at hand as it is, and ready, and
constant, and powerful to overcome it, it will be your ruin
after all the warnings that have been given you. And this
preserving principle must be the Spirit of God, by causing
you to deny yourselves ; believe in Christ, and love God
above all. I say again that you may think on it, and live
upon it : the sum of all your religion or saving grace is in
these three. Faith, Self-denial and the Love of God. De-
parting from carnal self, returning home to God by love, and
this by faith in the Redeemer, is the true Christianity, and
the life that leadeth to everlasting life.
A DIALOGUE OF SELF-DENIAL.
FLESH.
What ! become nothing ! ne'er persuade me to it.
God made me something : and I'll not undo it.
SPIRIT.
Thy something is not thine, but his that gave it ;
Resign it to him, if thou mean to save it.
FLESH.
God gave me life : and shall I choose to die
Before my time ? or pine in misery ?
374 TREATISE OF SELF-RENIAL.
SPIRIT.
God is thy life : if then thou fearest death ;
Let him be all thy soul, thy pulse and breath.
FLESH.
What ! must 1 hate myself? when as my brother
Must love me ? and I may not hate another?
SPIRIT.
Loathe what is loathsome ; love God in the rest :
He truly loves himself, that loves God best.
FLESH.
Doth God our ease and pleasure to us grudge ?
Or doth religion make a man a drudge?
SPIRIT.
That is thy poison which thou callest pleasure :
And that thy drudgery which thou count'st thy treasure.
FLESH.
Who can endure to be thus mewed up ?
And under laws for every bit and cup ?
SPIRIT.
God's cage is better than the wilderness.
When winter comes^ liberty brings distress.
FLESH.
Pleasure's man's happiness : the will's not free
To choose our misery : this cannot be.
SPIRIT.
God is man's end : with him are highest joys :
Sensual pleasures are but dreams and toys.
Should sin seem sweet? Is satan turn'd thy friend?
Will not thy sweet prove bitter in the end ?
Hast thou found sweeter pleasures than God's love ?
Is a fool's laughter like the joys above ?
Beauty surpasseth all deceitful paints :
What's empty mirth to the delights of saints ?
God would not have thee have less joy, but more:
And therefore shews thee the eternal store.
FLESH.
Who can love baseness, poverty and want ?
And under pining sickness be content ?
TREATISE OF SELF-DENIAL. 375
SPIRIT.
ile that hath laid his treasure up above, ^ •
And plac'd his portion only in God's love ;
That waits for glory when his life is done :
This man will be content with God alone.
FLESH.
What good will sorrow do us ? Is not mirth
Fitter to warm a cold heart here on earth ?
Troubles will come whether we will or no :
I'll never banish pleasure and choose woe.
SPIRIT.
Then choose not sin : touch not forbidden things :
Taste not the sweet that endless sorrow brings.
If thou love pleasure, take in God thy fill :
Look not for lasting joys in doing ill.
FLESH.
Affliction's bitter: life will soon be done:
Pleasure shall be my part ere all be gone.
SPIRIT.
Prosperity is barren : all men say.
The soil is best where there's the deepest way.
Life is for work, and not to spend in play.
Now sow thy seed : labour while it is day.
The Huntsman seeks his game in barren plains.
Dirty land answers best the ploughman's pains.
Passengers care not, so the way be fair.
Husbandmen would have the best ground and air.
First think what's safe and fruitful : there's no pleasure
Like the beholding of thy chiefest treasure.
FLESH.
Nature made me a man, and gave me sense :
Changing of nature is a vain pretence :
It taught me to love women, honour, ease.
And every thing that doth my senses please.
SPIRIT.
Nature hath made thee rational ; and reason
Must rule the sense, in ends, degrees and season.
Reason's the rider, sense is but the horse :
Which then is fittest to direct thy course ?
Give up the reins, and thou becom'st a beast;
Thy fall at death will sadly end thy feast.
376 TREATISE OF SELF-DENIAL.
FLESH.
Religion is a dull and heavy thing.
Whereas a merry cup will make me sing.
Love's entertainments warm both heart and brain :
And wind my fancy to the highest strain.
SPIRIT.
Cupid hath stuck a feather in thy cap ;
And luird thee dead asleep on Venus' lap :
Thy brains are tippled with some wanton's eyes :
Thy reason is become lust's sacrifice.
Playing a game at folly, thou hast lost
Thy wit, and soul, and winnest to thy cost.
Thy soul now in a filthy channel lies.
While fancy seems to soar above the skies.
Beauty will soon be stinking, loathsome earth :
Sickness and death mar all the wanton's mirth.
It is not all the pleasure thou can'st find
Will countervail the sting that's left behind.
Blind, brutish souls ! that cannot love their God I
And yet can dote on a defiled clod!
FLESH.
Why should I think of what will be to-morrow ?
An 'ounce of mirth is worth a pound of sorrow.
SPIRIT.
But where's that mirth when sorrows overtake thee?
Will it then hold when life and God forsake thee ?
Forgetting death or hell will not prevent it:
Now lose thy day, thou'lt then too late repent it.
FLESH,
Must I be pain'd and wronged, and not feel ^
As if my heart were made of fiint or steel?
SPIRIT.
Dost thou delight to feel thy hurt and smart?
Would not an antidote preserve thy heart ?
Impatience is but self-tormenting folly :
Patience is cordial, easy, sweet and holy.
Is not that better which turns grief to peace.
Than that which doth thy misery increase ?
FLESH.
When sport, and wine, and beauty do invite.
Who is it whom such baits will not incite ?
TREATISE OF SELF-DENIAL. 377
SPIRIT.
He that perceives the hook and sees the end.
Whither it is that fleshly pleasures tend :
He that by faith hath seen both heav'n and hell.
And what sin costeth at the last can tell :
He that hath tried and tasted better things.
And felt that love from which all pleasure springs.
They that still watch, and for Christ's coming wait.
Can turn away from, or despise the bait.
FLESH.
Must 1 be made the football of disdain ?
And caird a precise fool or Puritan?
SPIRIT.
Remember him that did despise the shame.
And for thy sake bore undeserved blame :
Thy journey's of small moment if thou stay
Because dogs bark, or stones lie in the way.
If life lay on it, wouldst thou turn again.
For the winds blowing, or a little rain ?
Is this thy greatest love to thy dear Lord,
That canst not for his sake bear a foul word ?
Wilt thou not bear for him a scorner's breath.
That underwent for thee a cursed death ?
Is not heav'n worth the bearing of a flout?
Then blame not justice when it shuts thee out.
Will these deriders stand to what they say.
And own their words at the great dreadful day ?
Then they'd be glad, when wrath shall overtake them.
To eat their words, and say they never spake them.
FLESH.
How ? Forsake all ! Ne'er mention it more to me,
I'll be of no religion to undo me.
SPIRIT.
Is it not thine more in thy Father's hand.
Than when it is laid out at sin's command?
And is that sav'd that's spent upon thy lust ?
Or which must be a prey to thieves or rust?
And wouldst thou have thy riches in thy way.
Where thou art passing on, and canst not stay ?
And is that lost that's sent to heav'n before ?
Hadst thou not rather have thy friends and store.
378 TREATISE OF SELF-DENIAL.
Where thou mayst dwell for ever in the light ']
Of that long glorious day that fears no night ?
FLESH.
But who can willingly submit to death.
Which will bereave us of our life and breath ;
That lays our flesh to rot in loathsome graves.
Where brains and eyes were, leaves but ugly caves?
SPIRIT.
So nature breaks and casts away the shell.
Where the now beauteous singing-bird did dwell.
The secundine that once the infant cloath'd.
After the birth, is cast away and loath'd.
Thus roses drop their sweet leaves under-foot ;
But the spring shews that life was in the root.
Souls are the roots of bodies : Christ the head
Is root of both, and will revive the dead.
Our sun still shineth when with us it's night :
When he returns, we shall shine in his light.
Souls that behold, and praise God with the just,^
Mourn not because their bodies are but dust.
Graves are but beds, where flesh till morning sleeps :
Or chests where God awhile our garments keeps.
Our folly thinks he spoils them in the keeping ;
Which causeth our excessive fears and weeping :
But God, that doth our rising day foresee.
Pities not rotting flesh so much as we.
The birth of nature was deform'd by sin :
The birth of grace did our repair begin :
The birth of glory at the resurrection
Finisheth all, and brings both to perfection.
Why should not fruit when it is mellow, fall?
Why should we linger here when God doth call ?
FLESH.
The things and persons in this world I see ;
But after death, I know not what will be.
SPIRIT.
Know'st thou not that which God himself hath spoken?
Thou hast his promise which was never broken.
Reason proclaims that noble heav'n-born souls.
Are made for higher things than worms and moles.
I
t
TREATISE OF SELF-DENIAL. 379
God has not made such faculties in vain.
Nor made his service a deluding pain.
But faith resolves all doubts, and hears the Lord
Telling us plainly by his holy word.
That uncloath'd souls shall with their Saviour dwell.
Triumphing over sin, and death, and hell.
And by the power of Almighty love.
Stars shall arise from graves to shine above.
There we shall see the glorious face of God :
His blessed presence shall be our abode :
The face that banisheth all doubts and fears ;
Shuts out all sins, and drieth up all tears.
That face which darkeneth the sun's bright rays.
Shall shine us into everlasting joys.
Where saints and angels shall make up one choir.
To praise the Great Jehovah evermore.
FLESH.
Reason not with me against sight and sense :
I doubt all this is but a vain pretence.
Wodds against nature are not worth a rushi
One bird in hand is worth two in the bush.
If God will give me heav'n at last, I'll take it:
But for my pleasure here, I'll not forsake it.
SPIRIT.
And wilt thou keep it ? brutish flesh how long ?
Wilt thou not shortly sing another song?
When conscience is awakened, keep thy mirth !
When sickness and death comes, hold fast this earth :
Live if thou canst, when God saith come away :
Try whether all thy friends can cause thy stay.
Wilt thou tell death and God, thou wilt not die ?
And wilt thou the consuming fire defy ?
Art thou not sure to let go what thou hast ?
And doth not reason bid thee then forecast.
And value the least hope of endless joys.
Before known vanities and dying toys ?
And can the Lord that is most just and wise,.
Found all man's duty in deceit and lies?
380 TREATISE OF SELF-DENIAL.
Get thee behind me satan ; thou dost favour
The things of flesh, and not his dearest favour.
Who is my life, and light, and love, and all.
And so shall be whatever shall befal.
It is not thou, but I, that must discern.
And must resolve : It's I that hold the stern:
Be silent Flesh ; speak not against my God ;
Or else he'll teach thee better by the rod.
I am resolved thou shalt live and die,
A servant, or a conquered enemy.
Lord, charge not on me what this rebel says,
That always was against me and thy ways !
Now stop its mouth by grace, that shortly must
Through just but gainful death, be stopt with dust.
The thoughts and words of Flesh are none of mine.
Let Flesh say what it will, I will be thine.
Whatever this rebellious Flesh shall prate.
Let me but serve thee. Lord, at any rate.
Use me on earth as seemeth good to thee.
So I in heaven thy glorious face may see.
Take down my pride: let me dwell at thy feet:
The humble are for earth and heav'n most meet.
Renouncing Flesh, I vow myself to thee.
With all the talents thou hast lent to me.
Let me not stick at honour, wealth or blood :
Let all my days be spent in doing good.
Let me not trifle out more precious hours ;
But serve thee now with all my strength and powers.
If Flesh would tempt me to deny my hand ;
Lord, these are the resolves to which I stand.
mCHARD BAXTER.
October 29, 1659.
OBEDIENT PATIENCE
ITS NATURE IN GENERAL;
AND
ITS EXERCISE IN TWENTY PARTICULAR CASES.
HELPS TO OBTAIN AND USE IT; AND TO REPRESS IMPATIENCE.
PREFACE.
I HERE offer to others the same which I have prepared for
myself, and find necessary for my daily use. All men most
savour that which they find most suitable to them. When I
was young and lay under the sad suspicions of my own heart,
and the doubts of my sound conversion and justification, I
was far more pleased with a sermon that opened the nature
of saving grace, and helped me against such doubts, than
with a sermon of affliction, and its use ; yea, though I be-
gan to be afflicted. But now this is the subject of my daily
necessary thoughts : man's implacable enmity maketh them
somewhat necessary ; but God's more immediate corrections
on my body, incomparably more. And while every day al-
most fills my ears with the sad complaints of weak, melan-
choly, afflicted, impoverished, sick, pained or otherwise dis-
tressed persons, and the weekly newsbooks tell us of foreign
wars, persecutions, ruins, implacable contentions, malignant
combinations against the church, pursuing conscience and
obedience to God with diabolical rage, to drive it out of the
world, and of the successesof blood-thirsty men, and deluge
of atheism, idolatry, Sadduceeism, infidelity, Mahometanism,
hypocrisy, sensuality, ambition, worldliness, lying, perjury,
malignity and gross ignorance which hath even drowned the
earth, while there is little but doleful tidings, complaints
and fears from kingdoms, churches, cities, families, and God
in judgment permitteth mankind to be worse than serpents,
toads or wolves, if not than devils, to one another ; and while
wit and learning, reverend error and hypocrisy, are every
day as hotly at work, as any smith in his flaming forge, to
blow the coals of bloody malice ; and hating and destroying
• others, even those whom they pretend to love as themselves,
seemeth to multitudes the most honourable and necessary
work, and the killing of love, and of souls and bodies, is
CCClxXxiv PREFACE.
taken for meritorious of everlasting happiness : I say, while
all this is so in the world, and while all flesh must look for
pain, sickness and death, and all men are yet worse to them-
selves, and greater burdens than all their enemies are, I can-
not think a Treatise of Patience needless or unseasonable.
4
OBEDIENT PATIENCE.
CHAPTER I.
What true Patience is, and is not, towards God and man. How
we possess our Souls in Patience, What Impatience is worst ?
Wherein lieth the Sinfulness of Impatience towards God.
Sect. 1. To what I have said for Patience from the sufferings
of Christ, in another book for my own use, my condition
calleth me to add some more, especially on the considera-
tion of these texts of Scripture : " Though he were a Son,
yet learned he obedience by the things which he suffered ;"
Heb. V. 8, 9. " In your patience possess ye your souls ;"
Luke xxi. 19. Heb. xii. 1 — 14, Rom. v. 3, 4. xv. 4, 5.
*' Ye have need of patience, that after ye have done the
will of God, ye may inherit the promise;" Heb. x. 36.
" Let patience have her perfect work ;" James i. 3, 4. v. 7 — 12.
lPet.ii.l9— 25. iii.9. Matt.v.lO— 12. 1 Pet.iv.l2— 19.
*' Let them that suffer according to the will of God commit
the keeping of their souls to him in well-doing, as to a faith-
ful Creator ;" Heb. vi. 15.
Sect. 2. What is Patience, 1. Towards God. 2. To-
wards man.
1. Patience considered only physically, as mere suffer-
ing, is no virtue or moral good. Devils, and malefactors,
and all men must suffer whether they will or not. 2. Stu-
pidity, or natural dulness is not patience. 3. Nor to bear
the loss of any mercy because we undervalue it, as bad men
can easily bear the loss of God's grace, and all the means
thereto. 4. Nor is it patience, but selfishness, and want of
love, in those that easily bear the loss or sufferings of
friends, (yea, and of the church or commonwealth) so they
be but well themselves, because they care not much for any
but themselves. 5. Much less is it patience, desperately to
despise and dare God's judgments, like men that are mad or
drunk, and take it to be valour to defy the gallows. 6. And
VOL, XI. c c
386 OBEDIENT PATIENCE.
it is not holy patience when men restrain their passions,
only lest they thereby afflict themselves, and not in obedi-
ence to God. 7. Nor when it is but the sufficiency of the
worldly prosperity which yet is left, which maketh them
bear some diminution. He that hath still enough to gratify
his flesh, may bear the loss of that which it can spare, yea,
though it a little pinch him. 8. Yea, if a man be in great-
est want, or pain and misery, and bear it quietly only be-
cause he hopeth for deliverance in this world, it is but pru-
dent forbearance of self-afflicting, and not the obedient pa-
tience of faith. 9. Yea, a presumptuous, false hope of hea-
ven itself, and of God's approbation of some bad cause for
which men suffer, may somewhat alleviate the sufferings of
ungodly men. Some poor men, and sick men think that
they shall be saved from sufferings hereafter, merely because
they have their sufferings in this life ; as if affliction without
holiness would serve. And many an erroneous person hath
suffered the more easily for ill-doing, by thinking that it was
martyrdom for the cause of God. Clement, Ravilliac, Guy
Faux, Garnet, and many such murderers, Knipperdolling,
and others at Munster, endured much by such presumption.
Sect. 3. But true patience is, when both body and mind,
having a natural and due sense of the suffering, we yet res-
train inordinate passion, (grief, fear and anger,) and their ill
effects, especially repining thoughts or words of God, and
use no sinful means for our deliverance ; but still acknow-
ledge the sovereignty, justice, wisdom and love of God, and
obediently do submit our wills to God's, and approve and
love his holiness and justice, though we love not suffering
itself, and comfortably hope for a happy issue, even amend-
ment and increase of holiness here, and heaven hereafter,
where all our sufferings will end in everlasting joy. This is
patience.
Sect. 4. Patience towards men, is not, 1. To take hurt
or wrong for none.
2. Nor to be indifferent towards men's sins, as if they were
a small and tolerable evil : nor to let them alone in the way
to hell, and make our pretence of patience and quietness, an
excuse for unbelief, and unmercifulness to souls ; especially^
when they are public or common sins, which are defender
as well as committed by men pretending to learning am
piety, endangering the church or land, either by their in-
I
OBEDIENT PATIENCE. 307
crease, or by exposing us to the plagues of God. In this
case, (though sober wisdom must be used) it is sinful cruelty
to pretend patience, charity, or reverence to men, for the
omission of such duty as is needful to reformation and de-
liverance ; yea, to speak easily of heinous sin, as Eli did to
his sons, on pretence of gentleness or patience, is but to
tempt men to impenitence and damnation.
3. Nor is it patience, but contempt of God, for magis-
trates, parents, or masters, to forbear necessary justice and
correction, towards intolerable sin : or for pastors to forbear
necessary reproof or discipline, to the corrupting or endan-
gering of the church.
4. It is not just and moderate passion that is sinful im-
patience. Fear is necessary for self-preservation : Christ
was heard in the thing that he feared. Anger is necessary
to shew our displacency at sin, and to repel evil : Christ
looked with anger on obstinate sinners ; and God is said to
be angry every day, and his wrath doth kindle the flames of
hell. Grief, if moderate, is but the necessary sense of evil,
by which we difference it from good. God made our pas-
sions for our good, and the right use of them is our duty.
5. Lawful and necessary defence of our innocency, our
reputation, our lives, our liberties, our country, is not sinful
impatiency, any more than to defend the reputation, estates,
or lives of others, whom we must love but as ourselves. Sel-
»fish malefactors, persecutors, destroyers, reproved sinners,
are wont to call them impatient, who let them not sin, slan-
der, destroy and domineer without contradiction ; yea, that
praise not the plagues of the world and their destroyers.
Christ is so accused for his words, of Herod and the Pharisees.
Sect. 5. But patience towards men hath all these proper-
ties. 1. It maketh not suffering, or a waong seem greater
than indeed it is. Impatience maketh a tolerable pain or
injury to seem intolerable : a toothach seems as the break-
ing of the bones : a man seems undone if he lose but his
.house, or his land, or friend : a threatening of men is a fright-
ful thing: martyrdom is more feared than hell. To be im-
iprisoned, or robbed, or persecuted, or falsely accused, to be
Lccounted wicked, and guilty, where we are innocent, seem
ill insufferable evils to the impatient ; which a patient man
iaaaketh not half so great a matter of. To be cast down from
honour or preferment; yea, to miss of his aspiring hopes,
388 OBEDIENT PATIETiCE.
and have another set up before him, is a great and vexatious
thing to the ambitious. To have a man's opinion slighted,
contradicted and confuted, his understanding vilified, his
worth and parts disgraced, his will opposed, yea, to be but
mocked or scorned, seemeth a very troublesome injury to the
proud, which patient men would easily endure. Much of the
wickedness and vanities in the world, come from men's im-
patientj overgreat sensibility of their cross. The thief ven-
tureth on the gallows and hell, because he cannot bear his
wants. The fornicator, drunkard, and all the voluptuous,
venture on everlasting misery, because they cannot bear the
denying or displeasing of their fleshly appetite and lust.
The great tyrants of the earth, depopulate countries, raise
needless waTs, and fill the world with hellish wickedness,
blood and misery, and their consciences with the most hei-
nous guilt, because they cannot bear an equal, or a seeming
slight or wrong, or to see other princes greater than they, or
to be confined to moderate dominion (though large enough,
considering their account to Ood). Murders are committed
by the proud and impatient, because they cannot bear an in-
jury or affront. Yea, sacred church-tyrants rack and tear
Christ's church, by their needless impositions, and stick not
at the most cruel persecutions and ruinings of men better
than themselves, because they cannot, bear that religion
which is not subject to their wills, or to see any teach the
flocks in any points, against their opinions ; or worship God
but in their words, or in obedience to their pleasure : much
less to have any that differ from them, to be esteemed and
preferred before them. As Nebuchadnezzar, by his idol,
(Dan. iii.) they cannot endure any that bow not to their idol
Will. A fiery furnace seems not too hot for them, they can
better bear the most profane and filthy sinner, who hateth
godliness and God, than the wisest and best that will not]
honour and obey them. The sight of Mordecai depriveth
Haman of all the pleasure of his power and wealth.
2. Patience towards men doth not blind and pervert our
judgment, to think that things and persons are other than
indeed they are, or that the cause is worse or better than it
is. It leaveth the judgment impartial, and quiet, and sedate
to right considerations and conclusions. Impatience seldom
useth a true balance. To a passionate man or enemy, all
that their adversaries say or do, doth seem injurious or bad.
OBEDIENT PATIENCE. 389
A Dissenter from the oracle of pride and dominion, seemeth
a fool, or knave, or a schismatic, if not unworthy to live as a
man, at liberty on the earth. All the undeniable good that
appeareth in them goeth but for hypocrisy. Yea, if God say,
that disobedience is to him as the sin of witchcraft, and re-
bellion against him as idolatry, a papal spirit dares plead it
for itself, as if it were as bad as witchcraft to obey God be-
fore him, and such as he, or as bad as idolatry, not to rebel
against God's laws, if such command it. Yea, if all others
will not join with him in the false accusation, and defy Chris-
tian love as much as he ; but will speak for the innocent,
and gainsay such unjust aggravations, he is not able to en-
dure their charity, but accuseth such as defenders of those,
whom his pride and impatience hath feigned to be criminal
and intolerable.
3. Patience stops the injuries of men that they go no
further than man can reach. If men's scorns and slanders
come to our ears, patience stops them from coming to the
heart. If men take away our estates, patience hinders them
from taking away our peace and comfort. If men lay us in a
prison or a dungeon, patience disableth them to keep out our
heavenly light and consolation. If men despise us, slight
us, cross our opinions or wills, patience doth not suffer this
to vex us, or cast us into malicious discontent. But impa-
tience openeth the door of the heart to every cross, or in-
jury, or displeasure : and when men can but touch our
outside or accidents, impatience doth more, and wounds the
soul. It tormenteth a man at the heart, because another
hurts his flesh, or less than that, his goods, or name, or some
superfluity, which even the flesh might spare.
4. Patience keepeth men from revenge, and all desires
of it : it hath no tendency to do hurt. Yea, it forgiveth in-
juries, and desireth God (on his just terms) to forgtve them.
Yea, it is still joined with a true desire of the good of those
that do us wrong, and with just and prudent endeavours of
their welfaie. Malchus's ear is healed by Christ, who prayed
for his enemies, as he taught Stephen and all his followers
to do. It is true, we cannot forgive the sin, as it is against
God, nor the future punishment ; but we may pray to God
to give men repentance and forgiveness. But impatience is
a hurtful and revengeful disposition ; it thirsteth after it ;
390 OBEDIENT PATIENCE.
it delighteth in it, and rejoiceth to hear of an adversary's
sufferings.
6. Patience will keep a man from seeking his own de-
fence and right, not only by unjust means,, but by means
otherwise lawful, when it is like to do more hurt to others,
than good to him ; if it be like to hurt the soul of an enemy
by hindering his conversion to a Christian life, it is not our
defended outward estate that will compensate such a hurt
and loss. This is the sense of Christ'^s command, of giving
our garment to him that sueth us at law, and of turning the
other cheek to him that striketh us ; Matt. v. That is, pa-
tience must submit to tolerable injuries, rather than by im-
patience to strive by violence and self-defence, when it will
but exasperate another, whose soul is precious, and whom
we must love as ourselves ; yea, we must not fly to the law
or magistrate to defend a right which we can spare, when pa-
tience and submission will do more good to him that wrongs
us, or to others, than the vindication of our right will do to
us or them. But the meaning is not, that intolerable injury
may not be opposed, nor the commonwealth have the preser-
vation of the law, and that thieves or murderers be tolerated ;
nor that all covetous, malicious,, oppressing men should be
encouraged to injure others, by knowing that they will never
seek their right. It is more for order and common good,
than for ourselves, that wrongs must be resisted.
Sect, 6. By what hath been said, we may understand what
it is in " patience to possess our souls." 1 . A man loseth him-
self or soul, when he lets in the enemy or evil into it, that
before was but without the doors. His soul must be gari-
soned with patience, against sufferings, which are more grie-
vous at the heart, than in the outward accidents or the skin.
The spirit of a man, if sound, will bear his outward infirmi-
ties, but a wounded spirit who can bear ? Patience in true
believers, and waiting hopefully on God, doth keep the ga-
rison of the heart, when the outworks, our estates, our re-
putations, our friends, our health, are taken from us. For, 1.
It keeps the soul against self-afflicting. 2. Against temp-
tations to sin by any unlawful means. 3. Against back-
sliding by forsaking duty, and not continuing in the use of
the appointed means. 4. Against sinful doubts, that God
forsaketh us, or intends our hurt. It keeps up the peace and
comfort of the afflicted, which is our strength. 5. And by
OBEDIENT PATIENCE. 391
all this it helpeth to secure our salvation. 6. And so far as
outward deliverance or ease, or safety is good for us, it is the
likeliest way to have it ; " Blessed are the meek, for they
shall inherit the earth." Patient enduring and turning the
other cheek, doth shame afflicters, and sooner make them
forbear us, than impatient violence and self-defence. He
that resisteth, stirs up the wrath of his afflicter ; when he
that blesseth him, and doth him good, and really manifest-
eth love to him, doth heap coals of fire on his head. He that
cannot bear one blow, is like to bear two : and he that can-
not bear a lesser abuse, shall bear a greater. " Be patient,
brethren, and establish yourhearts, the Judge is at the door,
and the coming of the Lord draws nigh ;" James iv. 8, 9.
But this is not a rule for government, nor to whole king-
doms, as if they must forbear a necessary self-defence against
destroying enemies ; but for private men whose self-defence
would hurt the common good.
Sect, 7. But is all impatience equally sinful? No ; here
the difference is very great.
L Impatience towards men is a lesser sin, than against
God. Man is a worm, and may do wrong, and deserve an-
ger and accusation ; but against God there is no pretence
for this.
2. Impatience towards men that deserve anger, and which
doth exceed only in degree, is not so bad, as to be angry
without just cause. Anger is ofttimes a duty, as it is a dis-
pleasedness at any evil, and a just repelling of it.
3. Anger, which desireth not another's pain, further than
just correction is necessary to his or other's good, is not so
bad as that which tendeth to hurtfulness and revenge.
4. Anger which is short (though too much) and is laid by
when it hath done its duty against evil, is not so bad as that
which continueth, and is turned into malice, and cannot for-
give. '* Let not the sun go down upon thy wrath."
5. Impatience, which breaks forth into sinful words, (as
cursing, swearing, railing, &c.) is far worse than that which
doth not.
6. Impatience, which is but such necessitated sense or
passion, as is the effect of natural bodily infirmity, is no sin
at all, farther than sin did bring that infirmity ; as some
children cannot choose but cry ; some women cannot choose
but be afraid at sudden frightening occasions. One may
392 OBEDIENT PATIENCE.
make the stoutest man sometimes to start. Sick people, and
aged, feeble persons are naturally less patient with matters
about them, than strong and healthful men. Some consti-
tutions, especially women, can no more avoid some hurtful
fear, grief, trouble of mind and anger, than a man in an ague
can forbear to shake : especially melancholy and hysterical
persons. And God condemns not persons for being sick or
weak, infants or aged. The will hath but a political and not
a despotic power over many passions, as it hath over the
tongue and hand.
7. Impatience which infecteth not the j udgment and will,
but only consists in troublesome passion, is far less sinful
than that which doth. When it blindeth and perverteth a
man's judgment, especially in great points, to think ill of
godliness or duty, or to accuse God, or distrust his promises,
or when it corrupteth the will, and love, and desire, and
turneth it from God or any good, this is the damning sort of
passion. So that passion of lust and pleasure, in sensual
youths, in drunkards, fornicators, gamesters, turneth their
hearts to sin from the love of holiness. It becomes deadly
wickedness when it captivateth the judgment and the will :
and so when it vitiateth a man's conversation, and carrieth
him against conscience and reason to iniquity. When hy-
pocrites cannot suffer for righteousness, nor endure contempt
and poverty in the world, they will force their judgments to
believe that such suffering is not necessary, and that it is
lawful to do that which will deliver them, much more if it
tend to their wealth, honour and preferment. When sen-
sual men cannot bear a holy, sober, temperate life, they can
make themselves believe that it is unnecessary. This is the
damnable sort of impatience.
8. Some excess of impatience in the cause of God, is
more excusable than when it is in our own cause. Zeal is
a passion, but a great duty. Phinehas seemed to have been
irregular in his zeal, but his justice was imputed to him for
righteousness, and on it God staid the plague. Had not
Jehu's zeal been so much for himself, though it seemed cruel,
God would have excused it. Christ scourged the merchants
out of the temple, and the disciples remembered, "the zeal
of thy house hath eaten me up." God speweth the lukewarm
Laodiceans out of his mouth. Indeed it is an aggravation
of the sin, to father on God a censorious, persecuting, en-
OBEDIENT PATIENCE. 393
vious, dividing, hurtful zeal ; but when it is but some excess
of passion or impatience with sin, and maketh a man but too
eager in doing good, and not to hurt or injure any, the fault
is small.
9. There is some passion that may be too much, and yet
doth but drive a man to God and to his duty. Some excess
of fear and sorrow may make a man pray harder, and fly from
temptation and from sin the more, and live more watchfully,
and value the mercy of God more thankfully ; but there is
impatience which quite unfitteth men for their duty to God
and man. When an impatient, froward heart maketh one
unmeet for prayer, or meditation, or any holy and comfor-
table thought of God, and unable to rule their sinful thoughts,
and unfit to converse with their families and relations with
any kindness, fruitfulness or peace, this is a very sinful pas-
sion. When an impatient heart doth live in discontent with
God's provision and disposal, and falleth melancholy by that
discontent, and giveth satan advantage thereby to delude
their imaginations, and hurry them into desperate tempta-
tions, and sometimes to go mad, and sometimes to make away
themselves, or at least to be unthankful for all God's mercies,
this is a very bad impatience.
10. A passion towards men about small matters, which
is but a sudden displacency (as anger at a provoking word
or accident, which soon passeth away), is a small matter if
it should be causeless, in comparison of a profane impatience
with men's duty. When men cannot bear a plain reproof,
nor a searching book or sermon, nor holy discourse, nor a
godly life ; when they think all too much, or prayer, or
preaching still too long, and can endure many hours more
easily at a play, or in a tavern, or common and vain talk, or
worldly business, than one hour in spiritual employment ;
when they bear more easily with a swearer, a jester, an ig-
norant, carnal, worldly companion, than with one that se-
riously discourseth of death and judgment, and the world to
come, this is a malignant sort of impatience.
In a word, bad men are incompetent judges of patience
and impatience. They take that man for a peevish, impa-
tient person, who is angry with their sin, and giveth them
necessary reproof, or is not as cold as Eli to sinful children
or servants, or is of a quick and eager temper, or sheweth
but half that zeal and fervency in holy things, which the na-
394 OBEDIENT PATIENCE.
lure and weight of the matter doth require : and they will
praise that man as a mild and patient person, who is sense-
less of the greatest things which should affect him, and will
quietly let men sin and perish, and suffer them to be as bad
as they will, and never speak sharply or disgracefully of their
sin, nor cross and contradict them in the most dangerous
error, much less correct inferiors for doing evil, but be in-
different in every cause of God, and live like a man asleep,
or dead, when sin should be resisted, or duty done.
11. That impatience is worst which sets men upon un-
lawful means of deliverance : as lying, stealing, defrauding,
unlawful ways and trades of getting, pleasing men by sin ;
yea, miserable witches make compacts with the devil, and
some go to real or feigned conjurers to obtain their wills, in
their impatience. But that is a less sin which ventureth on
no forbidden remedy.
12. That impatience is the worst, which is justified, and
not repented of; when men say, as Jonah did, " I do well to
be angry ;" and that deliberately, when the passion should
be over. And that is less, (and more pardonable,) which is
confessed and lamented, and which we sincerely pray and
watch against, and fain would be delivered from.
Sect. 8. Quest. Wherein lieth the sinfulness of impatience
towards God, or under his hand, when men are his instru*
ments, or permitted by him to afflict us, or in any other trial
which is of God ?
If we see not the evil of it, we shall not be diligent to
avoid it. Too many take it rather for a suffering than a sin.
Answ. 1. Impatience towards God doth signify answer-
able unbelief.- Did we believe his promises, that " all shall
work together for our good," and of all the benefit that we
may get by patient suffering, it would do much to pacify the
soul. But we are discontented at his usage, because we
cannot trust him.
2. Yea, this sort of impatience implieth some degree of
atheism or blasphemy : for it implieth some murmuring
against God's providence, and that implieth some accusation
of God ; and all accusation of God implieth an answerable
degree of blasphemy, and consequently denieth God to be
God. For if he be blameworthy in any thing, he is not ab-
solutely perfect : and if he be not perfect, he is not God.
3. Impatience signifieth strong self-willedness ; when
OBEDIENT PATIENCE. 3.Q5
self-will is men's idol, it usurpeth God's prerogative ; and
when it should follow his will by obedient submission, it sets
up itself, and must needs be fulfilled, and cannot endure to
be crossed ; as if we were gods, that must have the disposal
of all that shall befal us, and nothing must be otherwise than
we would have it. Self-will is the great idol of the world.
4 Impatience signifieth an answerable degree of ovei-
loving the flesh and world, which also is a kind of idolatry :
were it predominant, it were mortal ; ** For to be carnally
minded is death, and if any man (so) love the world, the lore
of the Father is not in him.'' Follow any impatience up to
the spring, and you will find that it all cometh from this car-
nal, worldly-creature, love. If we did not over-love our ease,
our lives, our reputation, our provision and estates, our chil-
dren or friends, or any earthly thing, we could patiently bear
all our losses of them.
5. Impatience sheweth that we are answerably wanting
in our esteem of Christ, and grace, and glory, and that we
live not as we ought on the hopes of heaven. If we did,
God and our Saviour would be enough for us. Our heavenly
treasure being safe, would more satisfy us. Great men can
bear easily the loss of a penny or a pin : the things of the
flesh are less in comparison of Christ and heaven, than a pin
is to a lordship. Sense would do less to trouble us, if we
lived by faith.
6. Impatience sheweth that we are too unthankful to God
for all his mercies. A true Christian never loseth the tenth
part so much as he possesseth. When he loseth health, and
wealth, and friends, he loseth not his God or Saviour, nor
his right to everlasting life. Yea, when God taketh away
one or two of his temporal gifts, he leaveth us more than he
taketh away. And what unthankfulness is it to forget all
that we have received, and possess and hope for, because that
something is taken from us ? Yea, if God take away our
health or wealth at last, should all the years that we unwor-
thily possessed them, be unthankfully forgotten?
7. Impatience sheweth that we are too much unhumbled
for our sins, and too insensible how ill we deserve of God.
He that deserveth the gallows and is pardoned, should not
be impatient of a short imprisonment, and to pay the jailor's
fees. Can we believe that our sins are so many as we cus-
tomarily confess them, and that we deserve hell-fire, and yet
396 OBEDIENT PATIENCE.
impatiently repine at disgrace or injuries from men, or at the
loss of goods, or health, or friends ? This betrayeth an un-
humbled and unmortified soul (in such a degree), how hum-
ble soever men's words and confessions are.
8. Impatience sheweth that we do not well understand
ourselves, or the providence of God. We neither understand
well our disease, nor the meaning of our physician. Did we
know what a worldly heart is, or a hard heart, or a heart that
hath not by repentance got out the core of sin, and how use-
'ful affliction is to heal all these diseases, we should not be
impatient of the sharpest cure.
9. Impatience sheweth that we have not such a love of
holiness as we ought to have : else we should think no afflic-
tions too dear a means to procure the increase of it. When
God telleth us that he chasteneth us to make us partakers
of holiness, and that it may bring forth the quiet fruit of
righteousness ; and that it may be good for us that we are
afflicted, by reducing us by repentance from our wandering
folly, and worldly vanity and deceit. - A due esteem of so
great a benefit would make us take affliction for a gain. At
our true conversion we do in heart, resolution and vow, sell
all for the precious pearl, forsake all for Christ, and grace,
and glory. And should we not forsake that which affliction
takes from us, for the same use, if we be really of the mind
that we profess ? A little grace is better than all that is taken
from us.
10. Impatience, when it is great and tormenting, is a de-
gree of likeness to hell itself. Hell is a state of sin torment-
ing the sinner (God justly deserting and afflicting such).
Their own wickedness continually teareth and vexeth them,
and depriveth them of all sense of God's love and mercy,
which might ease them. And what a resemblance of this
hath the impatient soul ; which continually vexeth itself with,
its own self-will, and fleshly mind, and worldly desires, which
are all unsatisfied, and hath no mortification, obedient sub-
mission, faith, or hope to relieve and ease it, but is night and
day a self-tormenter !
Such use to say, 'We cannot help it : our thoughts and
passions are not in our power : we cannot choose but be
continually troubled with discontent, and anger, and grief,
and fear.'
1 1. Answ, This sheweth a further evil in your passion.
OBEDIENT PATIENCE. 397
viz. That you are over-brutish, and that reason itself is de-
throned, and hath lost its due government of sense and pas-
sion. When a man can give you great and undeniable rea-
sons enough, against all your discontents, and yet they are
impotent and cannot prevail. God gave you reason to bear
rule over passion, and he hath furnished you with arguments
which should easily suffice. If your reason be enslaved, and
faith turned out of doors, and passion rule, whence came this
but by your own wilful sin ? You say, * You are not able to
bear what you complain of.' Why, then you shall bear more,
God will make you [able to bear more, whether you will or
not, if you cannot obediently bear his trials.
CHAPTER II.
Arguments and Helps for Patient and Obedient Sufferings in
particular Instances,
Having thus far considered patience and impatience in the
general, it will be useful to apply some special remedies t»
many particular cases : And first, I will name the several
cases, which I mean to speak to : and they are
I. God's afflicting hand upon our flesh, in pains and
sickness.
II. The sentence of death.
III. Loss of goods and estate, and suffering poverty
and want.
IV. The sickness and death of friends.
V. Unfaithfulness of friends.
VI. Persecution by wicked men aiid enemies.
VII. Dishonour and loss of reputation, even to scorn.
VIII. The unrighteousness of rulers, and the wrath of
powerful men.
IX. The treachery and abuse of servants, and hearers,
and other inferiors.
X. Great and strong temptations of satan, &c.
XI. Trouble of conscience, and doubts of pardon and
salvation.
XII. To lose the preaching of the Gospel, and other or-
dinary means of grace.
308 OBEDIENT PATIENCE.
XIII. When God seemeth to deny our prayers, and not
to bless his word and mercies to us.
XIV. When all our duties .and lawful endeavours seem
frustrated by God.
XV. The great weakness of our faith, hope, love, and
other graces.
XVI. The misery of the unconverted world, which lieth
in ignorance and wickedness.
XVII. The great weakness, scandals, and divisions of
Christians : the great and manifold troubles of the church.
XVIII. The triumphs of sin and wickedness.
XIX. Public and national sins, plagues and miseries,
especially by war.
XX. The uncertainty of deliverance here, and the few-
ness of those that shall be saved at last, and the delay of
our salvation. Each of these require some special helps
for patience, besides the common helps.
CASE I.
In Pain and Sicknesses of Body : Particular Helps,
Of the first of these 1 have spoken already in the *' Medi-
jtations on Christ's Sufferings," and oft elsewhere. I shall
now briefly add,
1. Sinful souls ! Look back upon the folly, which was
the cause of all thy pains. As Adam and Eve's sin brought
sufferings into the world, upon our natures, so my own sin
is the cause of my own particular suffering. A sinful pleas-
ing of my appetite with raw apples, pears, and plums,
when I was young, did lay the foundation of all my incura-
ble diseases ; and my many offences have since deserved
God's chastisements! While conscience so justly accuseth
thyself, dare not to mutter discontents and accusations
against God. *' I will bear the indignation of the Lord, be-
cause I have sinned against him." My pain is to me as the
distress of Joseph's brethren was to them : "We were verily
guilty concerning our brother, in that we saw the anguish
of his soul, when he besought us, and we would not hear:
therefore is this distress come upon us;" Gen. xlii, 21.
" What shall we say unto my Lord ! What shall we speak,
or how shall we clear ourselves ! God hath found out the
iniquity of thy servants." Gen. xliv. 16. So may I say:
How oft hath God checked my vain and wandering imagina-
OBEDIENT PATIENCE. 309
tions, and carnal thoughts, and I did not sufficiently re-
gard him ; and if God find out my sin, and my sin find out
me, why should I blame any but myself and sin ?
2. I can see the necessity of justice towards others ;
and why should I not see it towards myself ? What is a
kingdom without it, but a wilderness of wild beasts, or a
land of Tories ? What is a school without it, but a master-
less house of rebellious folly? What is a family without it,
but a pernicious equalling good and bad. If God made no
laws to rule mankind, he were not their moral governor, but
only a cause of physical motion : if he made no laws, then
there are no laws in the world but man's ; and then there is
no sin against God, and law-makers themselves are lawless,
and can do nothing for which they need to fear the dis-
pleasure of God. But if God have made laws, and will not
by execution correct disobedience, his laws are contempti-
ble, and no laws, because no rules of judgment. And should
I alone expect to be free from Fatherly justice, and that my
sin should have no correction and rebukes?
3. It is but the same vile flesh that suffers, which must
shortly rot and turn to earth, and if I can submit to that,
why should I not submit to present pain ?
4. As sin made its entrance by the senses into the soul,
God wisely driveth it out the same way, and maketh the
same passage the entrance of repentance. It is pleasure
that tempteth and destroyeth the sinner. It is smart and
sorrow which contradicteth that deceitful pleasure, and
powerfully undeceiveth brutish sinners. And when repen-
tance is necessary to pardon and salvation, and if it be not
deep, and true, and effectual, it will not serve : why should
I be impatient with so suitable a remedy and help, as my
bodily pains and weakness are. Had I been in this pain
when I was tempted to any youthful folly, how easily should
I have resisted the temptations which overcame me.
5. The great benefit that I have found in former afflic-
tions, assureth me that they came from Fatherly love ; yea,
have been so merciful a work of Providence, as I can never
be sufficiently thankful for : What have they done but keep
me awake, and call me to repentance, and to improve my
short and precious time, and to bid me work while it is
day ? What have they done but keep me from covetousness,
pride, and idleness, and tell me where I must place all mjj^
400 OBEDIENT PATIENCE.
hope, and how little the world, and all its vanities do sig-
nify ? And shall I think that the same God, who intended
me good by all the rest of the afflictions of my life, doth
now intend my hurt at last? Experience condemneth ray
impatience.
6. As deliverances have eased many a pain already, and
turned all into thankfulness to God, so heaven will quickly
end the rest, and turn all into greater thanks and joy. And
can I be impatient if I firmly believe so good an end of all?
7. What! did Christ suffer for my sin, and shall not I
patiently bear a gentle rod ?
8. What do the brutes that never sinned, endure by man,
and for his sins ? They labour, they are beaten, and hurt,
and killed for us, and eaten by us. What then do sinners
deserve of God ?
9. How much sorer punishment in hell hath God for-
given me, through Christ? and how much sorer must the
unpardoned endure for ever ? And cannot I bear these re-
bukes for pardoned sin, when they are intended to prevent
far worse ?
10. How do I forsake all, and how could I suffer mar-
tyrdom for Christ, if I cannot bear his own chastisement ?
Are these sharper than the flames ?
11. God hath from my youth been training me up in the
school of affliction, and calling on me, and teaching me to
prepare for suffering, and am I yet unprepared?
12. Impatience is no remedy, but a great addition to my
suffering ; both by adding to my sin, and by a foolish vexa-
tion of myself. If God afflict my body, shall I therefore
foolishly vex my soul?
Lord ! all these reasons do convince me of my interest
and duty : I am fully satisfied of thy dominion, wisdom, and
perfect goodness, and that all that thou doest is well done,,
and should not be accused. I am fully satisfied, that I
ought with an obedient will to accept of this chastisement,
and not to murmur against thy hand. But the grace and
strength to do this must come all from thee. O strengthen
thy servant that he faint not, nor lay by his faith and hope,
or sin against thee.
Quest, * But is there no means but such reasoning with
ourselves to be used, to help us to be obedient in our sick-
nesses and pains V
OBEDIENT PATIENCE. 401
Answ. What means but intellectual can be fit to quiet
souls ? Opiate medicines, that quiet the body, cannot
cause the submission of the mind. But 1. Preparatorily, it
is of great advantage not to use the body too tenderly in
our health : pamper it not, and use it not with too great in-
dulgence, as to its appetite, ease and pleasure. Be as care-
ful of its health as you can, but not of its sensual desLrea.
As they that fondly indulge their children, and let them
have what they will in health, cannot rule them in sickness;
&o it is with our bodies; use them to temperance and sea-
sonable fasting, and daily labour, and a diet and garb
not over-pleasant: as Paul teacheth Timothy, "Endure
hardness as a good soldier of Jesus Christ;" 2 Tim. ii. 3.
They that live in sensual pleasure, are dead while they live.
'Riey that must have sport, and meat, and drink, and ease,
because the flesh desireth it, and must take nothing that
appetite, or sloth, or fancy is against, do cherish the flesh
in such a state of self-pleasing, as will hardly be brought to
patient sufl'ering.
2. Read the sufferings of Christ with due consideration.
3. Read oft the histories of the martyrs' sufferings.
4. Go oft to the hospitals, or sick that lie in pain, that
you may see what is to be expected.
5. Look on the graves, and bones, and dust, and you
will perceive, that it is no wonder if such an end must have
a painful way.
6. Get deep repentance for sin, and holy self-displea-
sure and revenge will make you consent to God's cor-
rection.
7. Get but a sense of the danger of prosperity and
bodily delights, and ease, and how many millions are
tempted by it, into the broad way of damnation, and what
those poor souls must suffer for ever, and you will the easier
bear your pains ; and choose to be Lazarus, rather than
Dives, and a Job rather than a N^ro.
6. But there is no effectual cure till faith and hope,
have such fast apprehensions of the glory, where all your
pains will end, as may teach you to take them but as physic
for your everlasting health. Therefore prayer for grace,
depending on Christ, obedience to the Spirit, and a fruitful
heavenly life, are the true preparations for patient sufferings.
VOL. XI. n D
402 OBEDIENT PATIENCE.
CASE II.
Under the Sentence of Death, against inordinate Fears.
The next case that reqeireth obedient patience is the
sentence of death.
Of this I have also spoken so oft, that I shall now use
but these short remembrances.
1. He that would not die (when he knoweth that there
is no other way to Paradise) would have no more than he
shall possess on earth : which he may easily know is tran-
sitory vanity, mixed with so much vexation more than most
of the brutes themselves have, as would make man as un-
happy a wight as they, if not much more ; and man's na-
ture, which abhorreth death, doth abhor the ending of its
being, activity and delights ; and will any man's reason
then direct him to choose such an end of all ? And to de-
spair of ever having any life, activity or pleasure after this ?
Doubtless nothing but hell is more contrary to our interest;
and our interest, if known, will be our desire and choice.
Who would willingly die as brutes ?
2. If it be such brutish unbelief aud desperation which
maketh death frightful, as if there were no better to be had,
reason should make such inquiry and search, whether there
be no hopes ; and if this be but faithfully done, the light of
nature and the Gospel will confute such desperation, and
give man the joyful prospect of happy immortality. It is
the darkness of ignorance, error, and unbelief, that makes
us fear that, which should be our joyful hope.
3. .But if it be the fear of hell or future punishment that
make us afraid of death, (as, alas, to most there is greater
cause than they will believe,) such fears should drive men
presently to the remedy. We are not in hell, where there
is no hope, but on earth where mercy is ready to save us,
and seeking to us, and beggeth our acceptance. If you
fear death and hell, fly presently to Christ for grace ; repent
unfeignedly of all the sin which is your danger: give up
your souls to be saved by Christ on his own reasonable
terms, and then you may boldly and joyfully hope that he
will save them. All your fears, if you will truly repent and
trust in Christ, may be turned into assurance of salvation,
and glad desires to be with him !
4. Did we not all our lifetime know that we must die ?
OBEDIENT PATIENCE. ^0.3
And should a man therefore live in continual terror? If
not, how little doth the case and reason differ at the last,
from that which he was all his life in ?
5. All that have been born into this world since it was
made, have quickly passed out again. Death is as common
as birth. And hath God made all mankind to live in con-
tinual terror, so much more miserable than the brutes,
that know not that they must die ? Shall I wish alone to
be exempted from the case of all mankind ?
6. Yea, all the saints, that ever were on earth (save
Enoch and Elias) died. All that are in heaven have gone
this way before me. Faith can see beyond the gulf or
stream, which they are safely wafted over, and see them
stand safe and joyful on the shore of glory. And should I
not long to be with so desirable company ? But of this I
have spoken elsewhere.
7. Do we believe in Christ, that he hath done and suf-
fered all tliat he did, to purchase heaven for us, and his in-
tercession and grace is to bring us to it, and when all is
done, would we not come there, and had we rather stay in a
sinful, malignant, vexatious earth ?
8. Are we in good earnest when we pray, and labour,
and suffer for heaven, and make it the end of all our reli-
gion and obedience, and make that the business of our
lives, and yet would we not go to that which we spend our
lives in seeking?
9. If our fears be unreasonable, necessitated by nature,
against the convictions of faith, even those fears should
make us desire death, as that which faith tells us will end
them all, and be our only full deliverance.
10. Is it not unnatural, and contrary to the very interest
and tendency of all our faculties, to fear and flee from that
which is our felicity and joy? Doth our heavenly state dif-
fer from the best on earth, more than a kingdom from a
prison ; and shall we fear it, as if it were evil, and fly from
the only hope and happiness of souls ?
Quest. * These reasons to godly men are undeniable ;
but the fears of death will not yield to reason : Have you
no other way or remedy against it?*
Atisw. Souls are wrought upon by soul-operations and
remedies. But further,
L When fear cometh from natural averseness to die, and
404 OBEDIENT PATIENCE.
strangeness to the state of separated souls, and to some un-
revealed things of the unseen world, it is wisdom to cast
those dark and unknown frightful things quite out of our
thoughts, and quietly to shut our eyes against them. When
I was young, I was wont to go up the Wrekin-Hill with
great pleasure (being near my dwelling), and to look down
on the country below me, and see the villages as little
things ; but when I was weak with age and sickness, the
last time I went up, if I did but cast my eye down-
wards, my spirits failed, and I was ready to fall down in
sudden death. Were I chained fast to the top of a high
spire-steeple, I am sure that I could not fall, and yet I am
confident that one look down would suddenly kill me.
What then should I do ? As on the hill I fixed my eyes on
the earth at my feet, till I came down; so I would in
such a height, either look only upward, or shut my eyes,
and take heed of looking down to the earth : so do here.
If faith and reason tell you, that death is not to be so feared,
and that all your hope and comfort must be beyond it, and
that you are safe in God's promise, and in the hand of
Christ ; but yet the thoughts of a grave, and the separation
from the body, and of all that is unknown to us in the next
world, is frightful to you, shut your eyes, and think not
on those things ; wink, and say, they belong not to my
thoughts.
But then join the other remedies. 2. Look upwards,
and dwell on the delightful thoughts of all that revealed joy
and glory, which is ready to receive us, and of the company
that is there, that hope and desire may conquer fear.
3. And especially trust Jesus Christ with your depart-
ing souls, and trust him quietly and boldly, as to all that he
hath revealed, and you know ; and as to all that is unre-
vealed and unknown, he is fully able, wise, and willing.
Trust him, for he commandeth it. Trust him, for he never
deceived any. He hath saved all departed souls, that ever
truly and obediently trusted him. Cast away all distrust-
ing, caring, fearing thoughts, that would take his work out
of his hand : against all such even wink, and trust him : it
is his part and not yours to know fully what he will do with
you, and to receive you into his prepared mansions, and to
justify you against the accusations of satan, and the guilt
of pardoned sin ; and to bring you into the Jerusalem
OBEDIENT PATIENCE. 405
above, and present you spotless to his Father. Cast there-
fore all these cares on him, who hath promised to care for
you. Commit yourselves to him, and trust him with his
own, which he hath wonderfully purchased: suspect not his
power, skill, or will : and beg his grace to increase your
faith, that you may not fear nor faint, through self-caring
and unbelief.
CASE III.
Under Poverty and Want, through Losses, or any other Causes.
Another case that needeth obedient patience is poverty
and want; either through losses, which come by the
afflicting providence of God, or by robbery, or by op-
pression of unjust men, by violence or injurious suits at
law, or by the failing of our trade or calling, or by multi-
tudes of children, or by sickness, lameness, and disability
to work, or by the unhappiness or miscarriages and debts
of parents, or by rash suretyship, or any other way.
Poverty hath its temptations, and they may and will be
felt, but must not be over-felt. It is some trial to want
food and necessary clothing and habitation ; it is more to
be put to beg it of others, or to be holden to them, espe-
cially who give it grudgingly : but yet to a single man
these are comparatively small. Hard fare and scant, with
patched or ragged garments, may be consistent with health,
when fulness causeth mortal diseases to the rich. But it is
far harder to bear the wants of an impatient wife, and cry-
ing of children ; to have many to provide for, and to have
nothing for them : and it is yet harder to be in debt, and
bear the importunity, frowns, and threatenings of creditors.
What should the poor do in this distressed case, and how
should it be patiently endured?
I will first premise this counsel, for prevention of such
necessity and distress, and then tell you how to bear it
patiently.
1. Let not your own sin bring you into poverty, and
then if it be by the trying providence of God without your
guilt, it is the more easily borne. Some run themselves in-
to want by idleness, refusing diligent labour in their call-
ing; some come to poverty by base and brutish sensuality,
by pampering the flesh in meats and drinks ; their appetites
must be please^ till necessity displease them : some by
40(> OBEDIENT PATIENCE.
covetous gaming losing their own, while they gaped after
another's ; some by foolish pride, living above their estates,
in worldly pomp, in houses, furniture, apparel, and retinue :
some by rash bargains, and covetous venturousness r some
by rash, imprudent marriage : some by filthy, beastly lusts :
and many by unadvised suretyship : wilfulness and guilt
are the sting and shame of poverty.
2* If you have little, live accordingly, and suit your
diet and garb according to your condition, with a contented
mind : nature is content with little ; but pride and appetite
are hardly satisfied : coarse diet and usage are as sweet and
safe to a contented mind, a& daily feasting to the volup-
tuous and rich.
3. If your labour will not get you necessaries for life
and health, beg rather than borrow, when you know you
are unable and unlike to pay. It is far easier begging be-
fore you are in debt than after: two such burdens are
heavier than one. Such borrowing, if you conceal your
disability to pay, is one of the worst sorts of thievery, and
a great addition to your misery.
4. Draw not others by suretyship or partnership, or un-
faithful trading, into suffering with you. Be not guilty of
the sufferings of others : it is more innocent,, and more easy
to suffer alone.
5. Therefore marry not till you have a rational proba-
bility that you may maintain a wife and children : the case
of absolute necessity to the lustful, is commonly excepted ;
and so it ought when it is but harder living, that a woman
is by such a man put upon, and she knowingly consenteth to
the suffering ; but I know not how any such man's necessity
can warrant him to make wife and children miserable, and
that by fraud, and without her knowing consent? Nor do
I think, that any man can be under such necessity, which
may not be cured by lawful means : it is a shame that any
should need such a remedy ; but I think Christ intimateth
a better than such a wrong to others, if no less would serve.
Matt. xix. 20. xviii. 9.
II. * But what is to be done for obedient patience when
poverty (however) is upon us.'
Arisw. 1. Find out all your sin that caused it, and re-
pent of that, and see that you are much more grieved for
that than your poverty: and presently fly to Christ by
OBEDIENT PATIENCE. 407
faith, till your conscience have the peace and comfort of
forgiveness.
2. Remember that whatever were the means or second
causes, God's will and providence is the overruling cause,
and hath chosen this condition for you, whether it be by
way of trial (as to Job and the apostles), or by way of
punishing correction. Therefore consider whose hand you
are in, and with whom it is you have to do ; and apply
yourselves first and principally to God, for reconciliation,
and pardon of the punishment, and for grace to stand in all
your trials. Behave yourselves in all your wants, as a child
to a father, as if you heard God say. It is I that do it : it is
I that corrects thee, or that tries thee, or that chooses thy
diet and medicine according to thy need, and for thy good.
3. Think of all those texts of Scripture, from the mouth
of Christ and his apostles, which speak of the temptation
and dangerousness of riches, and the difl&culty of the salva-
tion of the rich, and how few such are found Christians, or
saved ; and how commonly they prove worldly, sensual
brutes, and enemies, and persecutors of the faithful ; Matt,
xix. 23, 24. James iv. v.
And then think of all those texts that tell you, that
Christ himself was poor, that he might make many rich,
and that the apostles were poor, and that Christ tried the
rich man, whether he was sound, by bidding him " Sell all,
and give to the poor, and follow him," and trieth all his
disciples by taking up the cross and forsaking all. He
sheweth what the spirit of Christianity is, when he caused
all the first believers to sell all, and to live in common :
and he blesseth his poor, that are poor in spirit, because,
that '* their's is the kingdom of heaven ;" Matt. v.
4. Study well the great advantages of poverty, and the
particular danger of riches. The damnation of souls cometh
from the love of this world, and fleshly prosperity and
pleasures, better than God, and holiness, and heaven. And
what stronger temptation to this can there be, than to have
all fulness and pleasure, which the flesh desireth ? Thouo-h
it was not for being rich that Dives (Luke xvi.) was damned,
nor for being poor that Lazarus was saved ; yet it was
riches which furnished Dives with that pomp and pleasure,
which drew his heart from God and heaven ; and poverty
kept Lazarus from those temptations. Doth not reason and
40^ OBEDIENT PATIENCE.
experience tell you. That it is very much harder for a man
to be weaned from the love of this world, and to seek first
a better, who liveth in all plenty and delight> than a man
that is in continual affliction, and hath nothing in the
iVorld to allure him to over-love it ? O ! what a help is it
to drive us to look homeward for a better habitation, and
to save us from the deceitful flatteries of the world,
and the lusts of brutish flesh, to be still wearied with one
cross or other, and pinched with wants, that even the flesh
itself may consent to die, or not be importunate with the
soul to serve it any longer. A man in miserable poverty is-
most inexcusable if his heart be not in heaven,
5. To be overmuch troubled at poverty is a sin of dan-
gerous signification. Itsheweth that you over-love the flesh
and the world, and do not sufficiently take God and hea-
venly felicity for your portion. No man is much troubled
for the want of any thing but that which he loveth : and to
over-love the world is a sin, which, if it prevail against the
greater love of God and glory, it is certainly damning.
And he that taketh not God's kingdom and righteousness
as better than the world, and seeketh it not first, cannot ob-
tain it. If God and heaven seem not enough for you, unless
you be free from bodily want, you trust not God aright.
6. Doth it not properly belong to God, to diet his-
family, and to give every one what he seeth best ? If he had
made you worms, or dogs, or serpents, you could find no
fault with him. May he not diversify his creatures as he
please? Shall every fly and vermin murmur that he is not
a man ? And may he not as freely diversify the provision
of his creatures, as their natures ? Must all be masters, and
yet none be servants ? Must the rich be bound to relieve the
poor, and must there be no poor to be relieved ? " The poor
you have always with you," saith Christ. How shall men
be rewarded at last, as they clothed them, fed them,
visited them, &c. if there were none that stood in need there-
of? Is not God wiser than we, to know what is best for
us? and can he not give us all that we desire if he saw it
best? And do you think, that he wanteth so much love to
his children as to feed and clothe them? Were it for want
of love, he would not give them the far greater gifts, even
his Son, and Spirit, and life everlasting : if this were the
trial of his love, you might say that he most loveth the
OBEDIENT PATIENCE, 409
worst of men, who more abound in riches than the most
cruel and persecuting tyrants, the most wicked, sensual,
profligate monsters ? Were riches any special treasure, God
would not give them to such flagitious enemies, and deny
them to humble, faithful persons. It is no small sin to mur-
mur at God for maintaining and governing his family ac-
cording to his wisdom and will, and for not being ruled by
the desires of our flesh.
7. Do you not see that riches bring more trouble to
them that have them, than poverty doth to contented per-
sons? They that have much, have much to do with it, and
many to deal with, many tenants, servants, and others, that
will all put them to some degree of trouble : they have more
law-suits, losses, crosses and frustrations than the poor.
Their food and rest is not so sweet to them, as to poor
labouring men : their bodies are usually fuller of diseases :
thieves rob them, when he is fearless that hath nothing
which other men desire : he that hath little hath a light
burden to carry, and little to care for.
8. And do you think that a man will die ever the more
willingly or comfortably for being rich ? No ; the more
they love the world, the more it teareth their hearts to leave
it ! O what a horror it is for a guilty, miserable soul, to be
forced to quit for ever all that he flattered his soul in as his
felicity, and all that for which he neglected and sold his God
and his salvation ! No man till it come can fully conceive
the dismal case of a dying worldling.
CASE IV.
Under the Sufferings and Death of Friends. 1. Of Children,
2. Of Ungodly Kindred. 3. Some dear Friend, who died
in Pain or Misery. 4. Some Pillars in Church or State.
Another case which requireth obedient patience is the
sufferings and death of friends, whether near us, as wife,
husband, children ^ or more remote, as those that have been
most kind to us, most faithful to God, or most useful to the
church.
It is not only lawful, but a duty, to be duly sensible of
such a loss : to be void of natural affection, and to bear all
men's sufferings too easily, saving their own, is the odious
quality of the basely selfish.
And alas ! many good Christians are yet with greater
410 OBEDIENT PATIENCE,
reason grieved, for the death of wicked children ar relatrves>
lest they be in helpless misery : and some parents moura
for their dead infants, as doubting of their salvation.
Somewhat should be said against impatience in every
one of these several cases.
As to the last.
I. Faithful parents have no just cause to be impatient
at the death of infants.
1. For my part, I think that God hath promised their
salvation : I speak not of the infants of heathens or infidels,,
or of hypocrites, but of sincere Christians, (one at least) or
such pro-parents as take them for their own. I believe that
it is not another but the same covenant, which baptism
sealeth to the child and parent, and that as true faith is the
condition to the adult, so to be the child of a true Christian
is all the condition to an infant, to be dedicated to God,
and accepted by him; and I believe that it is the parent's
duty to dedicate him, and enter him into covenant with
Christ ; and that all that so come to Christ are received by
him, and none cast out. And that this covenant on God's
part pardoneth their original sin, and puts them into an in-
fant right to salvation ; and that all such, so dying, are
saved by promise. And if any thing hinder actual baptiz-
ing, as long as a believer is justly supposed to devote him-
self and his child to God, as far as in him lieth, it is not
the bare want of water, or the outward ceremony, that de-
priveth such of part in God's covenant.
All this I have elsewhere opened and confirmed. But
if this should prove an error, yet all grant that there is more
probability of God's special mercy to the children of the
faithful, than to others ; but I think there is more.
2. And they are taken out of a dangerous and troublesome
world. What abundance of sad thoughts must they have
undergone, and what abundance of temptations, and what
abundance of sufferings of many kinds, if they had lived till
old age ? Had it been but the fear of dying, to escape it is
no contemptible mercy. To be at the harbour so easily and
quickly, while others must be tossed many score years on
so tempestuous and dangerous a sea, is matter of rejoicing.
And though confirmed grace be never lost, such as I, who
incline to think that the grace given to the infants of be-
lievers as such, is as losable as Adam's, or the angels that
I
f^BITDIENT PATIENCE. 411
feff wa», mast with Augustine take it for a mercy, that theiF
passible apostacy is by death preyented. Foy my own part
when I see how many children of excellent men prove
wicked, and scourges to the church, and what a miserable
world it is that we are in, even sunk into darkness, wicked-
ness, and self-destruction ; like the s.uburbs of hell, I have
many times rejoiced, but never grieved, that I never had a
child. And why then should I mourn if 1 had one, and
God had quickly taken him away?
II . I confess the death of ungodly kindred is a humbling
case : to think where they are, as God*s word tells us of all
the unconverted and unholy, and to think that they are past
all help and hope, remediless for ever. But yet we have all
this to command our patient submission, to God.
1. God, who is absolute Lord of his creatures, !« wiser
and more merciful than we, and doeth all well, and to his
glory. And his will is still fulfilled, which is the end of alL
And if we knew what he knoweth, we should rest satisfied
in his works, as better than our will and way would have
been.
2. When we come to heaven we shall be fully reconciled
to all the severest providences of God : for our mind and
will shall be conformed to God's.
3. We should rejoice with the blessed, as well as be sor-
rowful with the miserable. And, Oh ! what worlds of glo-
rious angels and spirits are there for us to rejoice with, which
in proportion should quite overbalance our sorrow for the
damned.
4. The destruction of the wicked should call us to think
how unspeakably we are beholden to God for ourselves, and
so many of our friends, and all the faithful, that he did not
forsake us, and cut us off in our impenitent state.
5. What are your kindred, that they should be more la-
mented than all the rest of the ungodly world ? How incon-
gruous had it been for you to cry and mourn inordinately for
the death of some one person, when the plague lately took
away in the city a hundred thousand ? And when the world
lieth in heathenism, infidelity, Mahometanism, Popery, igno-
rance and ungodliness, is it congruous for you to be over-
troubled for one, because he is akin to you ?
III. But suppose the case be the death of some dear
friend of ours? When we think of the great pain in which
412 OBEDIENT PATIENCE.
they died, or of the grave where now they lie corrupting, or
of our former familiarity, our present losses, we are apt to
over-grieve. But,
1. We always knew that they must die. Do not as many
die as are born ?
2. We had a long time to prepare each other for our
parting, and doth it now come as an unexpected thing?
What else did we live together for, but to help each other to
prepare for death ?
3. Should we not be thankful to God for the use and
comfort of them so long?
4. Is it not matter of greater joy, than our loss should
cloud, that they have ended all their work and suffering, and
have safely escaped all their enemies and dangers, and are
past all fears and sorrows, and are everlastingly delivered
from all the guilt and power of sin, and have the end of all
their faith and patience, their work and hope, and are triumph-
ing with Christ and all the blessed in heavenly endless joy
and glory ? Do we believe this, and yet do we not rejoice
with them, but mourn as those that have no such faith or
hope ?
]. 5. And as to their late pains, it is none when it is past :
I would not now wish myself that I had never felt the pain
that is past : much less do they wish it that are with Christ !
And yet we are more apt to keep imprinted on our minds,
the groans and dying sorrows of our friends, than all the for-
mer comforts of their lives, or all the joy that they have now
with Christ, and shall have for ever.
. 6. Though natural affection be laudable, usually much
faultiness sheweth itself in our overmuch sorrow: 1. It
sheweth that we prepared not for it as we ought to do. 2,
It sheweth that we have too great a love still for this world
and present life. 3. And that our belief of heaven and the
blessedness of the spirits of the just with Christ, is very weak,
and too little effectual. 4. And it sheweth that we expect
a longer life on earth ourselves, than we have just cause to
do. If we knew we should die the next day or week, it would
be folly to mourn for our parting from a friend that died but
the day before. Would we not have their company ? And
where can we have it but where we are to be ourselves ? And
are we so sottish as to forget how quickly we must follow
l^em and be gone ? If we love their company, we should
OBEDIENT PATIENCE. 413
rejoice that we shall quickly meet them, and live with Christ
and them for ever. I have often thought (and mentioned it)
how like it was to this our folly, when I have seen a man
fetch his beasts home out of a pasture, and when one hath
gone through the gate, another hath looked and mourned
after him, not knowing that he was presently to follow. Alas !
it is want of conversing by faith with the saints above, which
maketh us over-grieve for the miss of them here below.
And as to the loathsomeness of the grave and rottenness,
it is the fruit of sin, and we always knew that flesh was cor-
ruptible. It is made of that which lately stood on our tables,
the flesh of sheep, and beasts, and swine, and birds, &c,
turned into the flesh of man : and before that, it was grass
growing for the food of cattle in the fields. But the soul
corrupteth not ; and if it change the rags of flesh, for a build-
ing in the heavens, why should we repine at this ? The soul
is the man ; and God will change these vile bodies, and make
them incorruptible, and spiritual, and immortal, like to the
glorious body of Christ. Phil. iii. 19, 20.
IV. But our sorrows seem to be more justifiable, when
we mourn for the loss of the pillars, or useful servants of the
church. Their death is the loss of souls, yea, of many, and
a sign of God's displeasure to a land. But as to this also ;
1. Magistrates, and ministers, and all, are mortal: they
have their work and time, and then they must go home.
They came not to abide on earth, but to do their message
and be gone. When they have faithfully finished their
course, they must go to their Master's joy, that he that sow-
eth, and he that reapeth may rejoice together.
2. Thank God for the good he hath done by them, and
pray for a succession of more. God will not serve himself
here by one generation only : as the same rose or other
flowers, which you get this year, will not serve you for the
next ; nor the same fruit or crop of corn, but every year must
bring forth its own fruit ; so must it be with serviceable men.
Elisha must have his time and part, as Elias had ; and a Da-
vid, Solomon, Hezekiah or Josiah, live not here always.
Every generation must have its proper servants, work and
honour. If some have till evening borne the burden and
heat of the day, allow them their rest, and let others work
the following day.
3. And God hath the fulness of the Spirit in Christ, to
414 OBEDIENT PATIENCE,
send forth our successors : and he is the Lord of the church,
and knoweth what is best, and what the people are fit to re-
ceive. Christ lived on earth to no great age, and he tells
hi« apostles, " That it was expedient for them, that he go
away, that the Comforter might come," God will choose
his own servants, and their times, and we must submit to
his disposal.
4. Paul was permitted at Rome to dwell two whole years
in his own hired house, and receive all that came to him ;
preaching the kingdom of God, and teaching those things
which concern the Lord Jesus Christ, with all confidence,
no man forbidding him* But I have been permitted above
fifty years to preach the same Go&pel, though long a law, and
bishops, and justices did forbid me (save that for nine or ten
years, they confined my vocal preaching to my house).
James was cut off near the beginning of his apostleship:
Stephen was sooner cut off than he. Some excellent minis-
ters hath God taken away young,
5. Christ is more worthy of their company than we are.
Heaven is moie worthy of them than earth, than those that
hate them and abuse them ; ** Of whom the world was not
worthy ;" Heb. xi. 28. The world knoweth not the worth
of a saint, or how to use him, or what use to make of him.
6* We know not from what approaching evil, God in
mercy taketh them away. We have lately lamented the death
of many excellent persons, magistrates and ministers ; but
the storms that are now assaulting us, tell us, that it was a
seasonable and merciful change to them. Christ saith, " If
ye loved me, ye would rejoice, because I go to the Father ;"
John xiv. 28. They mourn not for their own removal:
would you wish them here again from heaven? You do not
mourn, that Christ, and Abraham, and David, and the apos-
tles are gone to heaven ; nor that Lazarus changed his beg-
gary for Abraham's bosom ; nor that the martyrs are gone
thither. The ancient churches were wont with thankfulness
to recite tlie names of their departed pastors in their litur-
gies, and to keep days of thanksgiving (which we call holy-
days) in memorial of their martyrs. They may say as Clirist,
** Weep not for me, but for yourselves and your children :"
for those that must endure the storms that are coming upon
us, and must be sifted by satan and his ministers, to try
whether Uieir faith and constancy will fail. Christ purchased
OBEDIENT PATIENCE. 415
them for heaven, and he will have them thefe. It is his will
and prayer, " Father, I will that those whom thou hast given
me be with me where I am, that they may see the glory
which thou hast given me ; Johnxvii. 24, (a better sight than
jve see here, when we are laid among malefactors in gaols,
or scorned for preaching). *' If our hopes were in this life
only, we were of all men most miserable :" and do we love
them so little as to wish them with us is so miserable a life ?
Is vanity and vexation, and the portion of the wicked, better
than the Jerusalem above ? Our cows, and sheep, and hens,
&c. when they have bred up their young ones at great pains
and love, must part with them for us to kill and eat, yea, and
with their own lives also : and shall we grudge that our
friends and we must die to go where God will have us ? If
God should not take our friends or us, till our wills con-
sented, I doubt we should stay here too long, unless pain
constrained us to consent ; but God is fittest to choose the
time. " Precious in the sight of the Lord is the death of all
his saints ;" Psal. cxvi. " Even the hairs of their head are
numbered.'* It is not then for want of love to them that they
are taken away by death. " They rest from their labour and
their works follow them." Were we not fools and slow of
heart to believe what the Gospel saith of blessed souls, we
should know that they ought to suffer with Christ, and then
to reign with him, as he suffered, and then entered into his
glory.
And, as David said of his child, we shall come to them,
but they shall not return to us,
CASE V.
Unkindness and Injury of Friends and Relations.
Another case that calls for patience is the unkindness of
friends, and their injurious dealing with us. Husband and
wife often prove burdens and continual griefs to one another.
Parents and children prove worse than strangers. Those
that we have obliged by our benefits are ungrateful, and those
untrusty whom we have trusted.
1. It must be so ; man will be man, uncertain and un-
trusty. David and Paul say that all men are liars ; that is,
such as will deceive those that too much trust them. They
are all sinful, ignorant, erroneous, mutable and selfish : if
interest, change or temptations come, there is no hold of
416 OBEDIENT PATIENCE.
them, if God do not hold them up. Did you not know man
till now?
2. It is God's just rebuke for your too much trust in man,
and for your erroneous, overvaluing man : and it is his mer-
ciful remedy to drive you home from man to God. This de-
ceit and failing of your friends is part of the curse pro-
nounced, Jer, xvii. 5, 6. " Cursed be the man that trusteth in
man, and maketh flesh his arm, and whose heart departeth
from the Lord. For he shall be like the heath in the desert,"
&c. But " blessed is the man that trusteth in the Lord, and
whose hope the Lord is, for he shall be as a tree planted by
the waters," See.
3. The failing of man doth but tell us what we are our-
selves, even untrusty and mutable as other men. It should
help to humble us for the badness of our nature, and drive
us to seek to Christ for his confirming grace, and not to trust
ourselves too far.
4. And it should call us to examine whether we never
wronged and deceived others. Have we not put the best
side outward, and seemed better to our friends than we are ?
Have we not been less helpful, friendly and comfortable to
them, than we promised, or than we should have been, and
deceived their expectations ? Have we not by our failings
or provoking harshness been their grief? Or worse, have
we not pleased them in their sin, and been temptations and
snares to their souls ?
5. Is there any friend that is nearer to you than your-
selves ? And is there any that hath hurt you half so much
as you have done yourselves ? Alas ! how little suffer we by
friends or foes, in comparison of what we suffer by ourselves !
6. Christ went before us in this kind of suffering, to teach
us what to expect from men. Peter denied him with curs-
ing and swearing, and that after warning and contrary pro-
testations ; and all his disciples forsook him and fled. And
yet he forsook not them, but died for them, and as soon as
he was risen, kindly comforteth them, ** Go tell my brethren,
and tell Peter (saith he), I go to my Father and your Father,
to my God and your God."
7. Were your friends so much obliged to you, as you
were to God and to your Saviour? or did they ever promise
and vow more to you, than you did in your baptism to
Christ? And have you faithfully performed all your vows.
OBEDIENT PATIENCE. 417
and answered all your obligations? Did you ever oblige
any by such benefits as God hath bestowed upon you? No,
not by the thousandth, thousandth part. And have not you
more unthankfully injured God, than ever any friend did in-
jure you ? Let this then provoke you to repentance.
If it be an unkind husband or wife ; first see that you be
innocent, and give no provocation. If you have deceived
them by seeming better than you are, or if you be a burden
to them, no wonder if they deceive you, and be a burden to
you. And next, remember that you had your choice, and
that after time of deliberation. If you have by blind love,
or passion, or covetousness, or causeless haste deceived your-
selves, repent, and make the best of it for the future that you
can. Sin will not be without its sting.
9. If you love God and them, why are you not more
grieved that they wrong God, and that they hurt themselves,
than that they wrong you and deal unkindly by you. They
do a thousandfold more wrong to Christ, and more hurt to
their own souls, than they can do to you.
10. I fear most of us too little consider that friends over-
kind, and so over-loved, are oft more dangerous than the un-
kind, yea, than enemies. To be crossed by them may many
ways do us good, but to over- love them, hath more danger
iind hurt than I will now digress to mention. Corrupted
love is the most sinful and worst affection.
11. And why do you not consider the benefit and cdm-
fort, which you have had by your friends, as well as the in-
juries ? What if they now deal unkindly by you ? Have
they not many years been kind and useful to you ? And
should that be forgotten ? And if you compare them, was
not the kindness longer and greater than the unkindness ?
If Job say, " shall we receive good at the hands of God and
not evil," we may much more say so of men.
12. Perhaps God permitteth it, that you maybe the less
grieved to part with them at death. I have noted it in some
of my nearest acquaintance, that have lived in the greatest
endearedness; that a little before death some unkindness
hatii fallen out between them, perhaps else death would have
torn their hearts more grievously thar^tliat unkindness did.
When God would separate Paul and Barnabas for his work
a little dissension became the cause. And when Paul wai?
VOt. XI. E E
418 OBEDIENT PATIENCE.
to be offered up, almost all his old companions forsook him,
2 Tim. iv. 16. Who would have thought that David should
ever have dealt so unkindly with Mephibosheth ; but his
prosperity was less sweet and ensnaring by it.
13. It is purposely to keep us from heart idolatry, and
drive us to God our surest friend, that he permitteth friends
to fail us. It is not them, but God that we live upon, and
that we must trust to, if we would not be deceived : it is not
they but Christ that is our treasure. God never dealt un-
kindly with us : he hath promised that he will never fail us
nor forsake us ; 2 Tim. iv. 16. When Paul had said, " At
my first answer no man stood with me, but all men forsook
me, (he addeth) yet the Lord stood with me, and strengthened
me," &c. David's lovers and friends stood aloof from him,
when God was his hope. " I looked on my right hand and
beheld, but there was no man that would know me : refuge
failed me ; no man cared for my soul. I cried unto thee, O
Lord, I said. Thou art my refuge and my portion," &c. :
Psal. xxxviii. 11. 15. xiv. 4, 5.
14. I confess that the case of a bad or unsuitable and un-
kind husband or wife, is a very sharp trial. They are near
you, even in your bosK)m, bed and heart : they are still with
you, and a contentious woman is as a continual dropping,
saith Solomon. To have a discontented, displeasing, angry,
provoking person always with one to the death, is a greater
affliction than any that ordinarily cometh from enemies. But
yet let such consider, 1. That it is a just chastisement for
their sins, and may help to a more deep repentance. 2. As
it is a great and constant trial, so it calleth for great and
constant patience, and exercise of grace : and what is more
like to increase grace, than great and constant exercise ? 3.
It is a great and constant preservative against the flatteries
of this world, or building a palace or fool's paradise on earth ;
it is a daily voice to such, saying, * This is not your rest ;
look and long for better company and friends.' 4. And as
near as wife or husband is, God is much nearer to us, even
within us ; atrd should make us rejoicingly forget all other
joys or sorrows, in comparison of him.
15. The same I say of wicked children : the affliction is
grievous ; but, 1. It calleth men to examine how they have
discharged their duty to them ; have you lovingly, familiarly,
and unweariedly instructed them, exhorted and admonished
\
OBEDIENT PATIENCE. 419
them ? Have you not thrust them into company, callings,
or places of temptations, for a little worldly wealth, or learn-
ing or reputation ? Yea, have you kept them from tempta-
tions by prudent watchfulness and convincing dissuasions ?
Have you taught them as is required, Deut.v.ll.? Or have
you not slubbered over so great a duty ; and looked God
should save them merely for being yours ? 2. But remem-
ber, that all the children of God in glory will be dear and
comfortable to you, as if they had been all your own.
CASE VI.
Injuries from Malicious Enemies. 1. Personal. 2. Persecuting.
Another trial, which requireth patience, is injuries from
malicious enemies. Either personal enemies, or such as hate
and persecute us for our duty. As to the former sort,
consider,
1. We have the greater reason to be patient, when we
consider what poor and worthless worms we are ; and that
enmity and injury against such low and little creatures is a
«maller fault than if it were against nobler or more excellent
beings. We make no great matter of beating a horse or
dog. Though this must not diminish their repentance, it must
diminish our impatience.
2. And we are so bad that we give occasion of hatred
and hard thoughts of us to our enemies; and though this
justify not their mistakes, who take us to be worse than we
are, yet it commandeth us who tempt them to it, the more
patiently to bear it. They mistake us mostly by thinking
that the same sins that are in us are predominant, and in a
greater measure than they are. They call us erroneous, proud,
hypocrites, covetous, unpeaceable, &c. And when we know
there is in us some error, some pride, hypocrisy, and the rest,
the conscience of this must make us the easier bear with, and
forgive the false accusers, that charge us with more than we
are guilty of,
3. And when we consider we were enemies to God, and
have far more wronged him by sin than any can wrong us,
and yet he forgiveth us ; it must teach us to forgive the
wrongs and enmity of others. Yea, God hath made our for-
giving others, a condition of- bis full forgiving us ; and we
cannot pray to him for forgiveness, and consequently not ex-
pect it, on any lower terms ; yea, we must learn of God to
420 OBEDIENT PATIENCE.
love our enemies, and pray for them, and do them good, and
not seek revenge and satisfaction.
4. Which of us hath done no wrong to others? Have
we unjustly censured none, nor spoken evil of them, or been
angry j or reviled them without just cause ? Have we never
tempted any to sin, nor encouraged them in it, nor omitted
any duty which we owed them ? If we have, we may see
God's justice permitting injuries against us, as an equal cas-
tigation.
5. However, conscience tells us that we have deserved a
thousandfold worse from God : and he useth to make the
sins of men, the instruments of his punishments on earth.
God punished David by the permitted sins of Absalom and
Shimei (though he caused not the sin). And David the more
patiently endured it, as acknowledging the providence of a
correcting God.
6. It is your own fault if all your enemies' wrongs do you
not much more good than hurt. God hath told you how so
to improve them ; and if you do, you may well be patient
with that which is your benefit and advantage ; yea, and
thankful too, which is more than patient. But if you do not
so improve them, you have more to be grieved for than your
injuries, even your own sin and omission, which loseth so
gainful an advantage.
7. If they repent, God will forgive them all their greater
wrong against him ; (O what a deal doth he forgive at once
to a converted sinner !) and then surely you will easily for-
give your mite. But if they repent not, instead of impa-
tience and revenge, pity them, and lament their case ; for
they will suffer more than you can now desire : would you
have them suffer more than hell ?
8. Your happiness and all your great concerns are out of
the power of all your enemies : it is but matters of little mo-
ment that they can touch you in. They cannot take away
your God, your Saviour, your Comforter, your glory ; no,
nor the least of your graces. They cannot deprive you of
your knowledge, or of love to God, of faith, or hope, or peace
of conscience, or joy in the Holy Ghost. They cannot bring
back the guilt of any pardoned sin, nor cast you into hell.
9. And if impatience open the door of your heart, which
your enemies could bring no nearer you than your estate,
your ears, or your flesh at most, it is not they but yourselves
\
OBEDIENT PATIENCE. 421
that are your chief tormenter. And will you torment your
selves because another wrongeth you ?
10. Do you not observe how sin hath set all the world in
a state of enmity to God, and all that is holy, and to the way
of their own salvation l And that all the unsanctified world
is in a war against God and goodness, under the unknown
conduct of the devil ? And do you make a great matter then
of some petty injury or enmity to you? This is more fool-
ishly selfish, than if you should complain of a soldier for
taking a pin off your sleeve, when an army is plundering all
the town, and setting all the country on fire, and murdering
your neighbours before your face.
So much for patience in case of personal enmity and
injury.
11. But if it be in the case of persecution for your duty
to God, impatience then is far more culpable. In this case I
premise this advice.
- , 1. Search diligently lest some personal crimes of your
own be in the cause, as well as your religion. Sometimes the
sinful miscarriages of Christians doth provoke the adversa-
ries to think the worse of their way of religion for their
sakes, and so to persecute them for truth and duty, but pro-
voked to it by former sin. In this case your first duty is to
repent of the sin which first provoked them, and openly con-
fess it and lament it : for while you remain impenitent, and
hide or justify your gross iniquity, you harden them that
afflict you, and you provoke God to let them loose. Espe-
cially when you can aggravate all the miscarriages of your
persecutors, and cannot bear so much as the naming of your
Qwn sin, but take it for enmity or inj ury to be called to repent.
If it be any sin of ours that hath made us stink in the
nostrils of our persecutors, we cannot comfortably suflfer or
expect deliverance, till we repent.
2. Let us search with the severest suspicion and impar-
tiality, that it be indeed truth and duty, and not error and
sin, for which we suffer. I doubt not but men may be per-
secutors and injurious, who do but afflict men for sin and
error, when it is done for such as are but those tolerable in-
firmities, which all Christians in one kind or other are liable
to : or when the punishment is greater than the fault deserv-
eth ; and when it is done in malice against the piety of the
pers<jns, or tendeth to the hindrance of piety, and injury oi
422 OBEDIENT PATIENCE.
the church of God. But yet the guilt of his persecutors is
no justification of any one that sufFereth for his sin or error,
nor should abate, but increase his repentance, in that he oc-
casions by his scandal the sin and misery of his persecutors.
Peter justly caileth us to make sure, that none of us suffer
as evil-doers ; much less as impenitent persons that cannot
endure to hear of it. I am one that have been first in all
the storms that have befallen the ministry these twenty
years past, (to look no further back) ; and yet my conscience
commandeth me to say, as 1 have oft done, that many through
mistake, I am persuaded, now suffer as evil-doers for a cause
that is not good and justifiable. For the great difference
among sufferers, proveth that some must needs be mistaken.
3. If we be sure that our cause is good, let us also make
sure that we use it well. A good cause may be abused. Let
us see, 1. That we mix no error with it. 2. That we do not
manage it partially and uncharitably : that we make not the
contrary worse than it is. 3. That we delight not to repre-
sent our adversaries more odiously than there is cause. 4.
That we deny no just honour or obedience to our governors.
5. That we shew not the same spirit of persecution which
we exclaim against, by differing from them only in the man-
ner of expression. If they unjustly say, that ' men are so
bad as to be unworthy of Christian communion,' you agree
in unjust condemning others, and only wrong them several
ways. 6. Let us see that while we are restrained from some
part of our work, we neglect not that which none forbiddeth
us. Ave we not shamefully guilty in this ? None forbid-
deth ministers to catechise those that are under sixteen years
of age, or to teach them by preaching, or to pray with the«a,
and yet that is commonly neglected. None forbid us to
confer daily with our ignorant or vicious neighbours, to try
if we can. convert them : nor to win them by kindness, as
Christ went to publicans and sinners. None forbid reli-
gious people to catechise and teach their families, and read
good books to them, and pray with them, and openly sing
the praises of God, as Daniel openly prayed in his house, to
be examples to ungodly families about them. And yet how
much is this neglected ! And a dumb and negligent father,
and master of a family will condemn himself by speaking
against dumb and negligent ministers, and against those that
restrain him from some public duties. Some think that if
OBIi»I£NT PATIENCE. 423
a law were made (which God prevent) against all catechising
and teaching men's families, and against praying and sing-
ing the praises of God, it would by opposition stir up some
to do it better, that now neglect it, so prone are they to that
which is forbidden. And since it is come into the heads of
some clergymen, to preach openly, that it is unlawful to re-
ceive dissenters to their communion, and they intend to for-
bid them, and excommunicate them, that they may be inca-
pable of public trust, or votes ; I hear that some intend to
communicate, who before condemned it as unlawful, and
sharply censured those that did it.
But when you have made sure, that you suffer not as evil-
doers, upon mistake, but for your duty, and for righteous-
ness, consider these following reasons for your patience.
1. If you believe not that anything is done against you
by man, but what falls under the overruling, disposing will
and providence of God, you deny his government, and are
unfit to do or suffer. Though God caused none of the ma-
lice, and sin of the murderers of Christ, yet as to the effect
of their free, sinful volitions, there was nothing done but
what God's counsel fore-determined for the redemption of
the world : and if you believe this, dare you impatiently
grudge at the providence of God '/
2. Though you are innocent towards your persecutors,
and you suffer for well-doing, you are not innocent towards
God, who may use bad men for just chastisement.
3. It is an unspeakable mercy to have unavoidable, de-
served sufferings, to be made the sanctified means of your
salvation, and to be for ever rewarded for bearing that which
else would have been but the foretaste of hell. Sin brought
unavoidable pain and death on all mankind. No power, or
policy, or price can save you from it. If you deny Christ,
and sell heaven to save your lives, you shall die for all that ;
and he that so saveth his life shall lose it, and lose his soul
also by such self-saving. '* It is appointed to all men once
to die, and after that the judgment." A martyr doth but die,
and so doth his persecutor ; and death to the ungodly is the
door of hell. And is it not a marvellous mercy, that suffer-
ing but the same death, in faith, and hope, and obedience
for Christ, and for your duty, shall procure you a crown of
glory ? Even as the same outward blessings, which to the
wicked are but the fuel of sin and hell, are by believers im-
4i^4 OBEDIENT PATIENCE.
proved for grace and glory ; so is it also with the ease of
suffering. And what a terror is it to conscience, when the
sentence of death shall be passed upon you, to think, * Now
that life is at an end, which T sold my soul to save ! O that
I had rather chosen to die for my duty, than by my sin : this
death would then have been the entrance into heaven, which
is now the entrance into misery.' This made many dying
Christians in Cyprian's charge to be hardly comforted, be-
cause they had not died martyrs, that death might have been
a double gain to them. Is it not better have a glorious re-
ward for dying, than die for nothing?
4. It is no small benefit to be called out to the exercise
of that, which every one must resolve on, and be prepared
for, that will be saved : that we may not be deceived, but
know by experience, whether we are sincere or not. What-
ever worldly hypocrites think, Christ was in good earnest
when he said, " He that forsaketh not all that he hath, even
life itself, cannot be my (sincere) disciple ;" Luke xiv. 26*
30. 33. Holiness here and heaven hereafter, is that which
Christ came to procure for his own, and that which all must
choose and trust to as their hope and portion, that will be
his,. Worldlings never make this choice, but being doubt-
ful of the life to come, prefer the present prosperity of the
flesh, and will be religious only in subordination thereto, and
hope for heaven (if there be any life to come) but as a re-
serve and second good, because they cannot keep the world ;
which they will not lose for the hope of heaven, as long as
they can keep it, but will rather venture their souls than bo-
dies.. This being the true difference between the faithful and
the worldly hypocrite, all that will be saved must be such as
would let go life, and all the world, rather than by wilful sin
to forfeit their salvation, if they were called to it: though
all be not actually put upon the trial, and seeing it is so easy
for a prosperous man to profess Christianity with a worldly
mind, and say that he would rather die than wilfully sin, be-
ing in hope that he shall never be put to it ; it is a great ad-
vantage to our assurance of salvation, to find that we can
suffer in a time of trial, and so that our resolution was not
false ; for so far as any man loveth the world, the love of the
Father is not in him. The heat of persecution withereth the
corn that groweth on the rocks. They are offended and go.
sorrowing away, because they cannotmake sure both of earth
OBEDIENT PATIENCE. 425
and heaven. And as the faithful have the fullest proof of
their sincerity in the greatest sufferings, no wonder if they
have the greatest comfort. No reasoning will so fully an-
swer all their fears and doubts, whether they are sincere, and
should not forsake Christ in suffering.
5. Believers should much more pity their persecutors
than themselves. If a madman in Bedlam should spit in
your face, would you have your action against him, or would
you be sorry for him ? They are preparing fuel for them-
selves in hell, while they make a purgatory for you on earth.
O think who it is that ruleth them, and how he will reward
them, and how dear they will pay for this for ever, without
conversion ; and pray God to have mercy on them in time.
If the righteous be scarcely saved, and must suffer before
they reign, where shall the ungodly and sinners appear ?
** It is a righteous thing with God to recompense tribulation
to them that trouble you, and to you that are troubled, rest
with Christ ;" 2 Thess. i. 6, 7. Do but believe that dread-
ful reckoning of their day that is coming, when in vain they
will wish the hills to cover them, and shall receive according
to their works, and then you will rather weep over their fore-
seen misery, than make too great a matter of your suflfering
by them. They know nothing but present things, like beasts ;
but you foreknow things to come. God beareth with them,
because he knoweth that their day is coming.
6. And remember, that if you suffer for Christ and righ-
teousness, the wrong is much more to him than to you : and
he will judge them that do but neglect his servants, much
more that persecute them, as doing it all against himself:
and the cause and interest being much more his than yours,,
cast it upon him, and trust him with his own cause. Who
is to be trusted if he be not ? And when is he to be trusted,
if not when we suffer for him ? An honest master would
bear out his servant who suffereth for obeying him, and will
not Christ? Do you think that Christ will be too slow, or
deal too gently in his revenge ? Sure you would wish no
greater punishment to persecutors than he hath threatened.
It were better a milstone were hanged about their neck,
and they cast into the sea, who offend but his little ones.
On whom this stone falls, it will grind him to powder.
7. The promises made to them that patiently suffer for
well-doing, are so many and great, I will not recite them.
426 OBEDIENT PATIENCE.
supposing you cannot be ignorant of them. And do you not
believe the word of Christ ? He hath bound himself to save
you harmless, and to be with you in your sufferings, and
never to fail you nor forsake you ; and to give you for all
that you lose for him a hundredfold (in value) in this world,
and in the.world to come, eternal life. If we trust these pro-
mises, undoubtedly our patience and choice will shew it.
He that is offered a lordship in a foreign land, if he will leave
his native land and friends where he liveth in poverty or pri-
son, if he trust the promiser, will leave all and go with him ;
but if he dare not venture, he doth not trust him.
8. Do you suffer any thing but what Christ foretold you
of? Did he not tell you, that you must sit down and count
what it will cost you to be a Christian, before you undertook
it? Did he not tell you, that you shall be hated of the
world, because you are not of the world ? yea, hated of all
(worldly) men for his name's sake ? And did you not pro-
fess to take him and his salvation on these terms ? and to
consent to his conditions ? If you thought them too hard,
you might have refused them. What hypocrites are they
that silence Christ's ministers for scrupling to engage them
in covenant to Christ at their baptism, by the symbolical,
* transient image of a cross, as obliging them to be the soldiers
of a crucified Christ, and when they have done, abhor all
that in Christianity which will bring the cross, and will ra-
ther venture on hell than bear it ! Yea, will lay the cross
by persecution upon others. It is true, that it was in your
infancy that this covenant was made by others for you ; but
did not you own it at age, when you called yourselves Chris-
tians? Alas! hypocrisy undoes the visible church : men
mean nothing less than what they vow. They think that re-
solution for suffering, or martyrdom, is proper to some rare,
extraordinary saints, and will not believe that none is a true
Christian nor can be saved without it ; that is, without pre-
ferring heaven before earth, and the soul before the body.
Take any of these worldly hypocrites aside, and seriously
ask him, (in France or Flanders) how dare you persecute
the servants of Christ? and they will say, ' It is not long of
us, we cannot help it ; the law and magistrates command
us : w^ shall suffer ourselves if we do not obey them.' Would
you tliink that these men did stand to their baptism ? As
if they plainly said, ' Whatever Christ saith, we will do any
OBEDIENT PATIENCE. 427
thing against him and his servants that man's law bids us,
rather than we will suffer ourselves/ How far are these men
from being ready for martyrdom, yea, or being Christians, or
the servants of God, If you are Christians you have bound
yourselves by covenant to take up the cross and follow
Christ, though to the death, and to choose rather to suffer
than wilfully to sin.
9. And did not you as Christians, list yourselves as sol-
diers under Christ, against the devil, flesh and world. And
is he a soldier indeed that expecteth no enemies ? And that
murmureth because he must come in danger, and see any
war? Did you not know that there is a war throughout all
the world, between Christ and satan, between the woman's
and serpent's seed, and is hurting and killing any wonder in
a war ? Or that he that is born after the flesh should per-
secute him that is born after the Spirit ?
10. What hath a Christian to do in this life, but to pre-
pare for a safe and happy death ? And if you had done this,
you had prepared for persecution and martyrdom itself. If
you are ready to die by sickness, why not by fire or sword,
by axe or halter, if God will have it so ? Do you not know
that most sicknesses do by their length put the body to more
pain than ordinary martyrdom before they kill them? How
easy a death is hanging, in comparison of dying by the stone
in the bladder, or by the cholic, or many other sicknesses?
Yea, the painful death of burning being soon dispatched, is
little to these. And sure a fine, or prison, or poverty, is yet
less than any of these. O slothful men ! unfaithful to your-
selves, that have lived so long unprepared for death, when
you had nothing else to do in the world. Your flying from
suffering by sin, doth shew that you have neglected the great
work of life, or that that which you lived for is yet undone.
You would have been ready to suffer, if you had been
ready to die. And doth this seem strange to you, after all
your warnings and professions?
11. Have you a due estimate of worldly things? Are you
crucified to the world, and it to you by the cross of Christ?
Do you account them as loss and dung for him ? Do you
use them as if you used them not, and possess them as if you
possessed them not? Do you judge of them as death will
teach you to do ? If you do, sure you will not count that
428 OBEDIENT PATIENCE.
persecution that taketh them from you an insufferable thing ;
nor be impatient to be deprived of them.
12. Had you rather be in the case of the prosperous per-
secutor, or the persecuted believer ? If the former, you are
no true Christians : if the latter murmur not when you have
that which you prefer. Sure a true martyr at the stake, or
with Daniel in the lion's den, would be loath to change states
with Nebuchadnezzar or Darius.
13. Do you think Christ loved Stephen the first martyr,
or James the first martyred apostle, or Peter and Paul that
died for the Gospel, less than he loved those that overlived
them and suffered no such thing ? Is not the crown of mar-
tyrdom the most glorious ? Why are they said to live before
the rest a thousand years ? Had you not now rather have
Stephen's place in heaven, than theirs that suffered nothing
for Christ ? And if it be best at last, is it not most eligible
now ?
14. Are you afraid of men? You have a greater than
man to fear, and greater hurt than man can do you : " Fear
not them that can kill the body, and after that have no more
that they can do, but fear him that can destroy soul and
body in hell ! Yea, I say unto you, fear him ;" Luke xii. 4.
Are you afraid of a prison, or death, or fire ? Fear more hell -
fire and death everlasting. When Bilney burnt his finger in
the candle, he remembered that hell-fire was more intol-
lerable.
15. Wherein hath Christ been more an example to you,
than in patient or obedient suffering, even unto death, and
to the most accursed, shameful death ? Do you think that he
only suffered to keep us from all suffering ? Peter saith, it
was to leave us an example ; and Paul saith that we must be
conformed to him, and partakers of his sufferings. Why else
doth Christ call us to bear the cross? And is it not joyful
to see the footsteps of Christ in the way we go, and to know
that we follow him ?
16. Sure that is not a state of greatest fear and sorrow,
in which Christ hath commanded us to rejoice with the
greatest joy : but so he hath done in the case of persecution ;
** Blessed are they that are persecuted fqv righteousness
sake, for theirs is the kingdom of heaven. Rejoice and be
exceeding glad, for great is your reward in heaven ;" Matt.
OBKDIENT PATIKNCE. 429
V. 10. 12. " Think it not strange concerning the fiery trial,
but rejoice, inasmuch as ye are partakers of Christ's suffer-
ings, that when his glory shall be revealed, you may be glad
also with exceeding joy ;'' 1 Pet. iv. 12, 13. " They took
joyfully the spoiling of their goods, knowing that in heaven
they had a better and enduring substance ;" Heb. x. 34.
So Heb. xi. throughout.
17. God hath promised you that all your sufferings shall
work together for your good ; (Rom^ viii. 28.) and taught
you how to make them your exceeding gain. Practise this
art, and you will be more patient, when you find the benefit
and feel that you are more than conquerors. Our victory is
by patient suffering. The worst men may conquer our bo-
dies by force, but our souls are unconquered, and we are
conquerors of the temptation and real hurt, while we keep
obedient patience. When it is said of Job, " In all this Job
sinned not, nor charged God foolishly ;" satan was conquered,
and missed his end, while he seemed to prevail upon his flesh.
By persecution you may learn. 1. What a nature is in
lapsed men. 2. That there are devils that keep up a war
against Christ. 3. How great their power is in the world,
by God's permission over wicked men. 4. How wonderful
a work of God it is, that the godly can live in so much peace
and safety as they do, among those that are the very ser-
vants of the devil ; even as Daniel was kept in the den of
lions, because God shut their mouths. 5. How great need
there is of sanctifying grace? 6. How great a mercy is our
conversion, which cureth such a nature in us. 7. It calleth
ns to continual Christian watchfulness, to beware of men,
and especially of their temptations, and to be wise as ser-
pents, and innocent as doves. 8. It driveth us to constant
prayer and dependance upon God for help and safety. 9. It
teacheth us to keep up faith and hope, as having our eye
continually on God, and on the heavenly inheritance, with
out which we have nothing to support us. 10. And it as
sureth us that there is a day of judgment, in which Christ
will call over again in righteousness, all the false judgments
and actions of this world. He that maketh all this use of
persecution, will have gain enough to plead for patience.
18. To review this last ; if you believe in Christ indeed,
you do believe that he will come again to judge the world
in righteousness, and to set all straight that here was made
430 OBEDIENT PATIENCE.
crooked by the falsehood and malignity of men. And will
not the foresight of that resolve you patiently to suffer?
Faith may foresee how poor blinded persecutors will then
have their eyes opened, and see him with terror, whom they
persecuted in his servants, and how he will silence and con-
demn them, with, ** Depart from me. ye cursed, into ever-
lasting fire, prepared for the devil and his angels ;" Matt. xxv.
41. 2 Thess. i. 6. 10—12. ii. 12. If the forethoughts of
that day do not quiet or resolve you, alas ! you have greater
matter of fear and trouble than persecution, even your own
unbelief. Pray more for faith, than for deliverance from men.
19. Consider comparatively what man is, that hurteth
you ; and what God is, who hath promised to help you and
reward you. Man is a worm, blinded and mad by the de-
ceit of satan. They know not what they are doing against
themselves and God, as well as against you : they are all
the while going towards the grave, and their souls towards
the dreadful bar of God : their bones and dust are no whit
terrible. If God will here have mercy on them, he will make
them know, who it is they persecute, and how hard a work
it is barefoot to kick against the pricks, and make them, as
Paul, themselves undergo such persecutions for Christ, as
they madly used against others ; they will say, as Paul, ** I
was mad against them :" And his case tells you, that if the
very captain of the persecutors were but converted, though
by a voice and miracle from heaven, the rest, instead of taking-
it for a conviction, would presently persecute him them-
selves. But if God let them go on, alas ! where will they
shortly be I O pray, pray hard for your persecutors, as
Christ did, before they are past prayers and hope, in hell.
But are these poor worms to be much feared ? How oft are
we charged, not to fear them; Luke xii. 4. Matt. x. 28.
John xxiv. 27. Jer. xlvi. 27, 28. Ezek. iii. 8, 9. The fear-
ful (that fear men) are numbered with unbelievers, and are
shut out among the dogs, if fear prevail against their faith ;
Rev. xxii.
And then think what that God is, that hath promised owr
defence. When Infinite Power, Wisdom and Love, is set
against a few wasps and worms, shall our fear of them be
greater than our trust in him ? If it were but an angel from
heaven that appeared for our defence or encouragement,
against a dog that barked at us, it were a shame to us not to
OBKDIENT PATIENCK. 431
trust him. " If God be for us, who shall be against us ?"
Read Psal. xci. Rom. viii. Matt. vi. See Isa. viii. 13, 14.
xli. 10. 13, 14.
20. Can any thing do you greater good, that can out-
wardly befal you, than that which both assureth you of your
right to heaven, and puts you presently in possession of it ?
And this will be the fruit of martyrdom. O what a change
will that day make ! from torment to our Master's joy ! from
the raging army of the devil, to the heavenly choir of saints
and angels ! A strong faith would make us long for such a
day. As children of God, joint heirs with Christ, if we suffer
with him, we shall be glorified with him ; and the present
sufferings are not worthy to be compared to the glory ; Rom.
viii. 18. 2 Cor. iv. 16. For which cause we faint not; but
though our outward man perish, our inward man is renewed
day by day : " for our light affliction which is but for a mo-
ment, worketh out for us a far more exceeding and eternal
weight of glory, while we look not at the things which are
seen, but at the things which are not seen : for the things
which are seen are temporal, but the things which are not
seen are eternal. Wherefore let them that suffer according
to the will of God, commit the keeping of their souls to him
in well-doing, as to a faithful Creator ;" 1 Pet. iv. 19.
CASE VII.
Oppression and Inpistice hy Men of Wealth and Power.
Another case that requireth patience, is oppression by
men of wealth and power in the world, and injustice of un-
godly governors. Justice is so much due to all mankind,
and injustice so odious, that we are ready to take it the more
heinously when we cannot have our right. Oppressing land-
lords raise their rents to such a height, that poor men with
the most tiring care and labour, can hardly live. And some
rich men do think that their wills must be poor men's rule,
and that they must deny them nothing that they command ; as
if the poor were slaves, that had no property or benefit of
the law. And worst of all, when in too many nations on
earth, rulers are unjust, and haters of just and upright men,
and either break all bounds of law to ruin them, or else turn
the law itself against them ; and when they justify the wicked,
and condemn the innocent, yea, when piety, and honesty,
and conscience, are made the most intolerable crimes, and
4:V2 OBEDIENT PATIENCE.
filtliiness, and sensuality do pass for works of one that may
be trusted ; thei^e cases call for extraordinary patience, and
it is the more grievous because that magistracy is a special
tordinance of God, and the image of his superemiriencie and
governing power shineth in it : and to have satan get pos-
session of it, and turn it against God himself who made it,
and make that the plague and calamity of mankind, which
was instituted for order, justice and defence, and the up-
holding of goodness, and suppression of sin, this is a most
grievous case. The same I say of cruel masters tyrannizing
over their servants, and wicked parents oppressing virtue in
their children. Here patience is of great necessity.
And 1. We must here be very careful to distinguish be-
tween true power and its abuse, and not to think evil of
power itself because it is abused. And this must be the
more carefully studied, because here practically to distin-
guish is exceeding difficult. For the best things when cor-
rupted, are the worst. It is hard to love rain and waters in
a deluge, when it drowneth the country, men and beasts.
One that had seen the fire of London, or yesterday the burn-
ing of Wapping, might be tempted to take fire to be more
terrible than amiable. If physicians killed twenty for one
they ciired, men would grow into a dread or hatred of their
profession: and as to rulers, judges, and all sorts of magis-
trates, the case is the same. They are God's ordinances
(in general) and good in themselves, and if well used would
be the great blessing of the world ; God's ordinary means
to protect the innocent, encourage the godly, and bring un-
godliness to shame ; to keep rich men from oppressing the
poor, and the unruly multitude from popular rage against
their neighbours or superiors; to keep up equity and jus-
tice, arid to frustrate treachery, perjury and fraud ; in a word,
to be God's ministers or officers for the common good, and
to see his laws obeyed by the subjects, being themselves the
most zealous in obeying them, and to be a terror to blas-
phemers, fornicators, murderers, thieves, oppressors and
other evil-doers, and a praise and defence to them that do well.
There are two cases which are no better than ruin to man-
kind : that is, to have no government, and to have utter
tyranny, which designeth the undoing of the subjects, souls
and bodies, by forcing them to sin against God to theirdam-
ation (as far as force cnn do it), or commonly to die as mar+
OBEDIENT PATIENCE. 433
tyrs, and which is used to subvert the government of God,
and to set up wickedness and will, and to destroy the com-
mon welfare.
And there are two cases which are such as we must sub-
mit to. One is the tolerable injustice, and oppression of
ungodly rulers, who will kill, and ruin, and persecute some
particular innocent men, but yet are for the common peace
and welfare, and do more good by their government than hurt
by their abuse. These must be patiently endured, so far as
the evil cannot lawfully be remedied. The other sort is the
defective government of good rulers, who endeavour the
common good, and promote piety, and suppress sin, but with
such mixture of failings as follow their personal imperfec-
tions, and with such blots as David had in the case of Me-
phibosheth and Uriah, and as Asa had, that oppressed many
of the people, and as Constantine had in the case of Cris-
pus and Athanasius, and as Theodosius senior had in the
case of the Thessalonians, and as Theodosius junior and
Anastasius had in the case of the Eutychians, and as even
our King Edward VI, had about the death of the Duke of
Somerset, and he about his brother's death. Grotius own-
eth the old saying, that the names of all good kings may be
^written ' uno annulo,' in one ring : I think that is too hard a
jensure. But even the best are men : and as a physician's
Faults, though few, cost the patient dearer than all their neigh-
bour's faults do ; so a prince's faults, though he be extraor-
linary good, may cost a kingdom dearer than the faults of
'thousands else. Yet these honest princes are so great bles-
sings to the world, and so rare, that it is a happy nation that
hath no worse, and must be very thankful for them.
But there is a fifth sort imaginable in Eutopia, and those
men of so perfect wisdom and goodness, as that all their go-
vernment is just. Short of heaven, there is little or no hope
of this, unless there be a golden age to come, or such a reign
of Christ for a thousand years as some describe, which is but
the reign of wisdom, justice, piety and love. But when God
hath some great blessing for a land, he useth to raise up rulers
better than the rest of the nations have : and when sin pro-
voketh him, he removeth them quickly from an unworthy
land, as he did Josiah, and our King Edward VI, and Jovian
in the Roman empire. Yea, sometimes a wicked people and
VOL. XI. F F
434 OBEDIENT PATIENCE.
clergy prevail against a godly king, as they did against Lu-
dovicus Pius in France.
2. Because bad rulers are a great national judgment, it
calleth a land to search after, and repent of national sins ;
for it is for such that this calamity usually cometb. When
Gildas describeth the horrid wickedness of the British kings,
he describeth the great wickedness of the clergy and people
as the deserving cause. And no wonder, when in the days of
Hezekiah and Josiah, though the kings were excellently good,
yet the unreformed, obstinate clergy and people so provoked
God that he would not spare them, but cast them off into
captivity and ruin. But usually God gratifieth their perni-
cious desires, and giveth them such bad kings as they would
have, as he did Saul, Jeroboam, &c., and permits people to
please themselves to death.
3. Take heed that selfishness and error cause you not to
judge worse of governors than they are, and to take just res-
.traint or punishment, for oppression, and to think all unjust
that is displeasing to you. This error is common to the sel-
fish, partial sort of men, that judge men and actions by self-
interest.
4. Take heed lest overmuch love to your estates or liber-
ties make some injustice and injuries done you, by rich men
. or rulers, to seem much greater than they are, and it be your
vice that rendereth them insufferable.
These things being avoided, bear your oppressions with
these considerations.
1. God permitteth it for your sin, or for your trial ; there-
fore be humbled under it as God's hand, and bear it obediently
till he deliver you.
2. If wealth and power be so liable to make men oppres-
sors, do not you desire them, but thank God for a safer sta-
tion, and bear that which keeps you from it.
3. The sin of oppression is afar greater evil than the suf-
fering of the oppressed ; therefore rather pity them as mise^
rable, than yourselves.
4. Consider how much more many millions have suffered
by oppressions, than ever you did, or are like to do. How
many thousands were killed and ruined by Alexander ! How
many thousands by Julius Csesar ! How many thousands in
many Roman civil wars, under Anthony, Marius, Scylla,
Sejanus, &c. How many churches corrupted and persecu-
OBEDIENT PATIENCE. 435
ted by Constantius, Valens, Gensericus, Hunnericus, &c.
What a multitude did Justitian murder in Egypt, in blind
zeal for Christ I How few ages have escaped the guilt of in-
nocent blood ! How many thousands did the Pope's cause
slay in the Palestine wars, and in the Italian frequent wars,
and the rebellions against the emperors, Fredericks, Hen-
rys, &c. How many thousand Christians, Albigenses, Wal-
denses and Bohemians, did they murder ! How many des-
troyed in Piedmont, Rhetia and Germany ! How many
thousands murdered at once in France, and oft besides !
What dreadful work hath the Inquisition made in Flanders,
Holland, Spain and Italy ! What a dreadful case was Ireland
in, when two hundred thousand Protestants were murdered,
and thousands were stripped and utterly undone ! Queen
Mary's bonfires were sharper than we have yet felt. While
satan in all ages fills the world with wars and blood, a little
tolerable oppression by landlords or inferior rulers, should
not be over tenderly and impatiently complained of, by te-
nants, servants or any others.
5. Innocency is a sound and healthful state, and can
bear much : Peter bids servants be patient when they suffer
undeservedly; but it is not thankworthy to be patient
when they are beaten for their faults. Peace of conscience
maketh all sound within ; and then a man may bear the
more easily all that befalleth him from without : when he
can say, it is not for my sins, he may comfortably commit
his cause to God.
6. Whoever oppressieth you, God will never do you
wrong, and it is his hands that your great concerns are in :
he will use you with merciful justice, yea, and deliver you
from all the oppressions of men.
He sufFereth men of the world to oppress the just, that
they may be driven to him by prayer and faith, and may be
saved from damning worldly love, and God may have the
glory of their deliverance. How great a part of the Psalms
are written upon the occasion of oppression, plots, and
cruelties of wicked enemies : and what abundance of pro-
mises of deliverance from such, are recorded in sacred
Scriptures.
17. Patience and faith are a thousand times better than
money, or liberty, or any thing that oppressors can take
436 OBEDIENT PATIEJ^CE.
from you : do j'ou but take the advantage of oppression to
exercise these, and all is turned to your exceeding gain.
8. In this also nothing befalleth you, but what Christ
foretold you of, and taught you in what manner to bear.
The prosperity, power, and oppression of the wicked had
almost stumbled David himself, till he went into the house
of God, and understood their end : they are like gallants
sporting and feasting in a sumptuous house, which is to be
blown up or set on fire before the frolic is well ended, and
then who would be found among them ! He will think
himself happy that can say, I was none of them : yea in
judgment, how fain would they, as Pilate, wash their hands
from innocent blood ? And even of omissions, much more
of oppressions, say, " Lord, when saw we thee hungry,
naked, in prison," &c» ' Qui patitur vincit.' Christ hath
foretold you of all this, and taught you to love your ene-
mies, and bless them that curse you, and pray for them that
hate and persecute you, and turn the other cheek to him
that striketh you, and go two miles with him that com-
mandeth you to go one, and give him your coat that sueth
you for another garment : that is, rather suffer, than seek
private revenge ; yea, or seek to right yourselves, when it
will do no more hurt to the souls of others by scandal, or
alienation, or exasperation, than it will do good.
Righting one's self against injuries, especially of power-
ful oppressions, will cost one more than patient putting up
all will do. As I went along the street, a Tory in Latin
reviled me, and struck me on the head with his staff; I took
little notice of him, and went on my way, and the hurt was
small : I saw another stricken, and he struck again, and it
raised a tumult, and he and others were sorely hurt, and
went to law after for reparation.
He that cannot bear one blow, must bear many ; and he
that cannot bear to be oppressed in his estate, perhaps may
lose his liberty or life : we live in a world of wicked men ;
and the wicked will do wickedly : and two rogues by per-
jury may take away the lives of the most innocent and ex-
cellent members of the commonwealth or city ! And what
conscience do such wretches make of a malicious oath, that
use to adorn their sentences with ' God damn-me,' and with
direful oaths?
i
I
OBEDIENT PATIENCE. 437
Is not your oppression a reproof for your unthankful-
ness, that God, by wonderful restraint, hath saved your
lives from perjury and oppression so long? Is it not a won-
der of Providence that purjury hath murdered no more?
Yea, that till Popery made it seem needful to their ends,
few in many years did ever suffer by it ? Is it not a wonder
that the worthiest men, both lay and clergy, are not
utterly destroyed, as to liberty and life, when two or three
atheists, infidels, papists, exasperated villains, may swear
them to the gaol, or the gallows, almost when they will ?
Yea, when even Walsh, the Popish priest, out of Keting
tells you that his Irishmen, have in all ages lived in con-
tinual war, and murdering one another on the lightest
causes, yet if Irish papists will come hither out of their own
land, and set up the trade of swearing men to death, I know
no remedy but to die in patience. I know some (the most
innocent and worthy men that I know) who dare not let
strangers speak with them, lest they should swear treason
against them. For my own part, before my weakness con-
fined me to my chamber, I long confined myself to my
house, and refused to speak with unknown persons (to my
grief forced to reject the presence of foreigners that came
in want or begging) lest they should be men that would
swear me to the gallows, if they could but say that once
they spake with me, or saw me : and, as the world now
goeth, if we escape with our lives by such avoiding
human converse with unknown persons (as we fly from
wolves and serpents) we shall esteem it a very great pro-
tection by the providence of the all-ruling God. I doubt
not but (while I am sharply accused by some for coming
too near the Papists and Conformists) there are no small
number of them, whose faces I never saw, nor ever had any
thing to do with, who would confidently swear some capital
crime against me, had they but the least advantage of
speech or presence, to make it seem but a possible thing,
only because I am accounted an adversary to their side and
opinion in religion.
And why should all this seem strange or intolerable to
us, when Christ doth so often tell us, that rich men are
usually the worst, and that he sent out his apostles as
lambs among wolves ? And when we know how Christ and
his apostles were used by the rulers and teachers of the
438 OBEDIENT PATIENCE.
people ; yea, and Christians after them, in many ages to
this day.
9. Consider how great the temptations are, of men that
are in power, wealth and pleasure j and then you will pity
them, and pray for them. Who knoweth what you would
have done yourselves, if you had their temptations ? They
have a stronger worldly interest to tempt them against that
law of Christ, which calls them another way, than other
men have. They have more full and constant provision for
all the desires of the flesh ; they are more than any other
men assaulted by subtle and designing seducers, who have
their worldly ends (on church-pretences usually) to attain
by their seduction : they are more in danger of the infec-
tious breath of flatterers, and the false accusers of godliness
and good men, than any others : they use to be deprived of
the common needful benefit to mankind, of faithful and
plaindealing friends and monitors, and truth is usually kept
far from them, and out of such a hearing as is needful for
conviction. And to live continually under such dangerous
temptations, needeth more than man for their preservation,
from deceit, and sin, and the ruin of themselves and hurt of
9th ers.
10. Our obedience to God were far from a tried praise-
worthy degree, if it cost us little or nothing ; and doubtless
Christ will bear all your charges. O what an excellent ser-
vant is that, who will cheerfully do all his duty, to an un-
just and abusive master! What an excellent child is that,
who useth all due reverence, obedience, love and patience,
to a froward, harsh, yea, and a malignant father. Not dis-
obeying God, nor hazarding his soul by wilful sin, or for-
saking godliness, and yet not dishonouring his parents, or
disobeying them in any lawful thing ! What an excellent
wife is that, who constantly and patiently performeth all
loving and cheerful duty, to an abusive, furious, drunken,
profane, malignant husband ! This requireth abundance more
grace, than to live in cheerful love and duty to a godly,
tender, loving husband. The former sort is called, more
acceptable to God, and the latter sort of duty, is no
glory ; 1 Pet. ii. 20. To suffer for sin, is indeed a bitter
suffering, even for that which is worse than suff'ering. ** It
is better, if the will of God be so, that we suffer for well
doing than for evil doing : For Christ also hath once suf-
OBEDIENT PATIENCE. 409
fered for sins, the just for the unjust;" 1 Pet. hi. 17, 18.
" For hereunto were ye called, because Christ also suffered
for us, leaving us an example, that ye should follow his
steps : who did no sin, neither was guile found in his mouth :
who when he was reviled, reviled not again ; when he suf-
fered, he threatened not, but committed all to him that
judgeth righteously ;" 1 Pet. ii. 21 — 23. O follow this excel-
lent example: there lieth more of Christianity in learning
of Christ to suffer from foolish wicked men, than most will
think of.
** Servants obey in all things your masters according to
the flesh ; not with eye-service as men-pleasers, but in sin-
gleness of heart, fearing God ; and whatever ye do, do it
heartily as to the Lord, and not to men, knowing that of the
Lord ye shall receive the reward of the inheritance ;" Col. iii,
22. " Not only to the good and gentle, but also to the fro-
ward ;" 1 Pet. ii. 18. These are the excellent precepts of
Christ.
It is therefore inconsiderately said by many, * If I had
deserved such usage, I could have borne it.' As if suffering
.without sin, were not a lighter burden than sin and suffer-
ing for it. The oppressor hurts himself a hundred times
more than he can hurt you, (if you do no worse to yourself
than he doth,) as guilt of oppression is a cause to such to
weep and howl for the miseries that shall come upon them :
their riches are corrupted, and their gold and silver cankered,
and the rust of them shall eat their flesh as fire, and they
heap up treasure for the last days. The cries of the poor
labourers oppressed by them, are entered into the ears of
the Lord ; '* They live in pleasures and wantonness on earth,
and nourish their hearts, in feasting and fulness, and con-
demn and kill the just, who resist them not. Be patient
therefore brethren to the coming of the Lord ,*" James v.
*'God will speedily avenge his elect that cry to him, though
now he delay ;" Luke xviii.
CASE VIIL
Superior s Sufferings by Bad Children, Servants, Tenants or
Subjects.
Another case that needeth patience, is the suffering of su-
periors by bad children and servants, tenants, tradesmen and
others, whom they must use and trust. Of bad children I
440
OBEDIENT PATIENCE.
have partly spoken before ; natural love maketh this one of
the heaviest afflictions in the world. When parents have
been at all that suffering, care, labour and cost, which go to
the bringing of children into the world, and bringing them
up from the breasts to maturity, and teaching them their
duty to God and man, and preparing them to be useful to
themselves and others, that after all this, they should prove
brutish, fleshly sots, that are slaves to their bellies, and wal-
low in the sink of filthy lust, and savour nothing but pride
and fleshly pleasure, and the belief of God's word hath no
power to change them, yea, perhaps prove haters of serious
holiness, and enemies of good men, and plagues to their
country, and fight against the only means of their own and
other men's salvation. Oh ! what a heartbreaking affliction
is this ! Yea, when in case of the most ungodly error,^ or
swinish appetite and lust, the counsel, the tears, the prayers
of parents cannot move them to any true repentance or re-
formation. I confess, I that never had a child, am no fit
judge of the heaviness of this cross.
I have written my thoughts to such miserable youths, and
partly to parents, in a small book, called '* Compassionate
Counsel to Young Men." I here briefly add,
1. In this sad case, make not light of it, or as ungodly
parents do, that are troubled more for their children's wast-
fulness and want than for their souls. And yet be not over-
much cast down : neglect no means (prayer, counsel, com-
pany, &c.) which may tend to their recovery, while there is
any hope ; and especially look back (not with despair) but
with true repentance upon your own sins of youth against
God, your parents, and yourselves. And then examine whe-
ther you have dealt with Christian wisdom and fidelity to
have prevented their misery, in their education. Did you
with love and diligence labour to make them understand the
things of God and their salvation ? Did you labour to bring
it to their hearts, that they might fear God and his judg-
ments, and know the evil and danger of sin? Did you la-
bour to make religion pleasant to them by shewing them the
goodness of it, and avoiding harsh, averting ways? Did you
watch over their ways, and keep them from a custom of
pleasing their appetites overmuch? And did you engage
them in wise and good company, and use them in religious
exercises, and keep them from the infectious company of
OBEDIENT PATIENCE. 441
bad licentious youths, especially in places of plays and gam-
ing, drinking and idleness, wicked schools, or academies,
where temptations are too strong for fleshly, inexperienced
youth. If you have failed in these duties, and have sent
your children among the vicious, sensual and malignant,
whether on pretence of learning, ministry, courtship, breed-
ing, or gainful trades, no wonder if both they and you do
suffer by it, and if they be plagues to their country and to
you, who have been plagues and treacherous to them, and
sent them as into a pest-house, or a stews, and then are
grieved for their diseases.
2. Be humbled for the viciousness of your own natures,
which had the root of all these sins, and conveyed them
originally to your children.
3. Let it make you the more sensible of the greatness of
God's mercy, which hath healed your natures, and pardoned
your sin, and saved you from that wilful sottishness and
wickedness, which others are given over to, of which you
were in danger.
4. The thoughts of the far greater misery of most of the
world, who lie in idolatry, infidelity, wickedness or error,
may somewhat drown the sense of a particular affliction : as
the common plague in London did overcome the sense of the
loss of our own friends ; and the common fire overcame the
sense of the loss of our houses.
5. Yet while there is life there is hope. God hath ways
enough to humble and break the stifFest, and the hardest
heart : therefore pray for them and warn them to the last.
6. Grace maketh all Christ's members dear to us as well
as our own kindred. Christ himself answered, when they
mentioned his mother and brethren, that they that heard
God's word and kept it, were his mother, sisters and bre-
thren. And when one said, " Blessed is the womb that bare
thee," he said, " Yea rather, blessed are they that hear the
..jrd of God, and do it." Therefore rejoice in the welfare
of all the children of God in heaven and on earth, who will
>e as dear to you as your own children.
7. Submit to God's absolute dominion, who best knoweth
what to do with his own, and never did wrong to any, nor
can do, and will satisfy all at 'last of the wisdom and good-
ness of all his dispensations.
II. Bad servants also are to some an exercise of patience.
442 OBEDIENT PATIENCE.
some will not learn nor be reformed, but hate goodness and
live wickedly : some in drunkenness, iilthiness, gaming and
play-houses ; some deceive and rob their masters ; some are
eyeservants and slothful, and make no conscience of any
fault or neglect which they can but hide, or excuse with
lying ; some burn their masters' houses, or undo them, or at
least much damage them by heedlessness, carelessness and
forgetfulness ; and the best ofttimes prove very costly by
their neglects.
In all these cases, 1. Repent of all your neglects of them.
If you have not diligently taught them the principles of re-
ligion, which should have made them better, or if you have
not seriously endeavoured their true conversion and sanc-
tification, and bringing heavenly things to their hearts, which
would have kept out the love of sin ; or if you have not
taught them a conscionable life, by a careful example of it
in yourselves ; be humbled, and acknowledge the justness
of your correction, and bear it as the fruit of your own sin.
2. Be sure that the sin and misery of your servants be
jnore grievous to you than your own loss and suffering by
them. It is but temporal things that you lose.
3. Remember what unprofitable, and unfaithful servants
you have been to God, and how much more he daily beareth
with in us all.
4. Remember that the frailty of man is such, that nothing
will be done perfectly which imperfect persons do. The
wisest and best are liable to many oversights, forgetfulness
and omissions, and have much which must be borne with.
5. Be the more careful that you fail not in any of the
duty which you owe to them or any others : for our own sin
hurts us more than others.
III. What I say of servants, may serve as to the case of
bad tenants, who will not pay their rents ; and bad tradesmen
that unconscionably borrow and break, and live on other
men's estates, and ruin others by their falseness. God will
permit man's badness to shew itself; and he will have all
worldly things appear to be transitory, and unsatisfactory,
and accompanied with vexation.
IV. As to the patience necessary in princes and magis-
trates to bad, provoking subjects, I am not to meddle with
it, being discharged by rulers froni beiog a monitor to them.
OBEDIENT PATIENCE. 443
CASE IX.
False Accusations, Defamations ; Duty made odious Crimes :
Reputation Ruined.
Another case that needeth patience is, false accusation,
defamation, and taking away our good name ; when innocent
men are proclaimed to be guilty of odious crimes, which they
detest far more than their accusers do. Yea, when the most
conscionable men, that most fear all sin, are defamed by
their teachers themselves, as well as by the brutish rabble,
to be the worst of men in the land, unfit for human converse,
or to be members of any society, and unworthy to live, at
least, out of gaols. Sin is so much worse than poverty, or
any bodily suffering, that the imputation of it unjustly, seem-
eth a greater trial than to be taken for a beggar, or a leper.
But the great trial is, when godly magistrates or ministers
of Christ are taken for rogues, traitors, schismatics, uncon-
scionable villains, by which their endeavours for the souls
of men are rendered useless : and worst of all, when a ma-
lignant generation shall make the generality of men, fearing
God, and living religiously, to be taken for the most wicked,
dangerous hypocrites in the land. By this, young and in-
experienced persons, and the ignorant multitude, are brought
to a contempt or hatred of serious, practical religion, and
made the enemies of their best friends, and of the means of
their own salvation.
1. In this sad case, we must not on pretence of patience,
and contempt of honour, be insensible of the snares that are
laid by satan to deceive the multitude, and undo souls ; nor
of the heinous wrong that is done to Christ, and the Chris-
tian religion and name. Yea, this horrid crime when it is
common, doth so much threaten the destruction of a land,
and the removal of the Gospel, that it should make us all
mourn and earnestly pray, that God would not leave so bad
a people, that say, " Depart from us, we would not the know-
ledge of thy ways." What wonder if Christ give up that
land to darkness and deceit, and satan, and take away his
Gospel, when the practice of it is made a common scorn, and
taken for an intolerable evil. When God's peculiar people
were delivered into captivity, the reason is given, " All the
chief of the priests and the people transgressed very much,
an^ the Lord sent his messengers, because he had compas-
444 OBEDIENT PATIENCE.
sion on his people, and his dwelling-places ; but they mocked
the messengers of God, and despised his words, and misused
his prophets, till the wrath of the Lord arose against his peo-
ple, and there was no remedy ;" 2 Chron. xxxvi. 14. ** I will
get me to the great men, and speak to them ; for they have
known the way of the Lord. But these have altogether bro-
ken the yoke, and burst the bonds : therefore a lion shall
slay them," &c. Jer. v. 5.
When Christ and his apostles were taken for intolerable,
God would tolerate the nation no longer, but gave them up
to the most cruel destruction that hath been heard of in the
world, and the remnants of them are scattered, cursed peo-
ple in all countries to this day. When they cried of such as
Paul, " Away with such a fellow from the earth, it is not fit
that he should live ;" God concluded, * Away with such a
wicked nation, scatter them as cursed over the earth.' They
that will themselves escape the destruction in such a land,
must mourn and cry for all its abominations ; Ezek. ix. 4.
And must grieve for the reproach of the solemn assemblies ;
Zeph. iii. 18. And a Noah, Daniel or Job in it, may save
none but their own souls.
But yet as our reputation is but our own personal interest,
whether we are defamed for the common cause of conscience
and obedience to God, or whether it be by any private, ma-
licious slander against ourselves, we may bear it patiently.
For, 1. What is our reputation, but the thoughts and
words of men concerning us ? And how small a matter is
this as to ourselves ! If they think well of you, you are never
the better ; and if they think ill of you, you are not the
worse. If you be poor, or sick, or pained, will it ease you,
or make you rich, for men to think and say that you are well
or rich ? And if you be rich and well, will it make you poor
or sick for men to think or say that you are so ? And as the
thoughts of men alter not your state, so what is man that
his thoughts should be so much regarded by you? Thoughts
are such unseen, transitory actings of the mind, that we have
much ado to make men believe that there is any law for
them, or any great sin in them, or that God himself regard-
eth them. And when a man is asleep, or thinks of other
things, those thoughts are all laid by ; and he must quickly
die, and Ue in darkness, and then what are his thoughts, or
OBEDIENT PATIENCE. 445
what is it to you what that rotten carcase lately thought of
you when it lived ?
2. The usual cause of impatience under personal disgrace
and slander, is pride in ourselves, which is matter of a thou-
sandfold more hurt and grief than the loss of our reputation
is. Pride is an overvaluing our reputations or honour with
men. A desire to be better thought of than we deserve, as
to greatness, wisdom or goodness, or else an over great es-
teem and desire of that reputation, which is indeed our due,
did you not overvalue it, you could more easily spare it, and
bear the loss of it. O fear the devilish sin of pride a thou-
sandfold more than any dishonour ! A truly humbled soul
can easily bear the words and thoughts of men, as to its own
interest : for he knoweth his own failings, and liveth not on
man.
3. If you will not be hypocrites, let there be some pro-
portion between your confessions to God, and your sense of
the accusations and reproaches of men. In prayer you study
enlarged confessions, and how much evil do you (truly) say
of yourselves. And if another should wrongfully add some-
what more, methinks you might endure it. Is it not an in-
congruous thing to hear one in prayer an hour together on
a day of humiliation accuse himself of the breach of every
one of the ten commandments ; or for troubled, fearful per-
sons, in all their discourse with ministers or friends, to ac-
cuse themselves as utterly graceless, and resist all that can
be said to the contrary ; and yet for the same persons to be
disquieted and impatient, if another accuse them overmuch,
yea, or less than they accuse themselves ? There is some
hypocrisy in this.
4. Praise is a more dangerous thing to us than dispraise ;
and therefore our friends usually hurt us more than our ene-
mies. Flattery is pleasing to nature, and dispraise displeas-
ing ; but it is pleasing things only that are overloved, and
things overloved that undo the soul. Praise is the usual fuel
of pride, and pride the ready way to ruin ; but dispraise
calleth us to examine and judge ourselves, and is a help to
humiliation. And though praise be due to all that is good,
and other men owe it to wise and good men j yet the wisest
and best are so apt to be tickled and pleased with it, that
they seldom escape some degree of proud infection by it.
5. It is God's judgment to which we stand or fall. If
446 OBEDIENT PATIENCE.
he calls us his children, it is a small matter what men call
us. If he justifieth us, who is he that shall condemn us?
As Paul saith, •* It is a small matter to me to be judged of
man (or at man's bar, or day) ; I have one that judgeth me,
even the Lord ;" 1 Cor. iv. 3. Why should he make a great
matter what men think or say of him, who believeth that he
must live or die for ever, as God shall judge him, and not as
men judge him.
6. The thoughts and words of men, do not so much as
touch our skin. If they be let into your hearts, and made
our pain, it is not they, but ourselves that do it.
7. What kind of men be they that slander, reproach, and
scorn men for their duty to God or man ? Are they not mi-
serable fools, led blindfold towards hell in satan's chains ?
And are we not happy and safe in Christ's justification?
And will a lord or prince be cast down if a bedlam shall re-
vile him, or because a child of seven years old thinks meanly
of him? How easily do learned men bear the contempt of
the unlearned, and great men bear the obloquy of beggars ?
^t is not wise or godly men that dishonour you for being
wise and godly ; but only the ignorant and ungodly that
speak against that which they never knew.
8. If it be for your obedience to God, the reproach is
more against him than you : it was he, and not you that made
the law which you obey. He that accuseth any one for obey-
ing his father, master or prince, doth most accuse them that
commanded him. If it be a fault and dishonour to mind
heaven above earth, and to obey God and his word, before
man, it is long of God that so commanded us, and not of us.
And if they accuse God, be sure he is sufficient to confute
them, and to defend himself; he will stop the mouths of all
blasphemers, and you may boldly trust him if you suffer for
him, and your cause is his. A barking dog may sooner stop
the course of the sun, than a blasphemer conquer God.
9. Yea, it is one of the greatest honours in the world to
be dishonoured for God. You are most deeply engaged
for his cause and he for you : you are principal soldiers in
his army ; for suffering is the victory of the soldiers of Chrst.
If God's name, and cause, and interest, and promise cannot
put honour on you, nothing can.
10. The reproacher more dishonoureth himself than you.
OBEDIENT PATIENCE. x 447
It is a dishonour indeed to be a false accuser, but none to
be a patient sufferer.
11. And though we be not guilty of what malicious liars
accuse us, we are guilty of many other sins, which God may
correct us for by their tongues.
12. Christ went before us in this kind of suffering. " He
made himself of no reputation, but endured the cross, des-
pising the shame. He endured the contradiction of sinners
against himself;" Heb. xii. 2. &c. He that came into the
world to destroy the works of the devil, and to save men
from sin, was said to be a sinner, and to have a devil, and
to do his miracles by the devil's help. They accused him to
be a glutton and a wine-bibber, and a sabbath-breaker,
and a familiar with publicans and sinners, and a despiser of
traditions, and ceremonies, and church-government, and an
usurper, and a traitor against Caesar, and a blasphemer
against God ; and that it might be believed, crucified him
as such between malefactors, as worse than Barabbas, a mur-
derer, and fastened his accusation on his cross, and to this
day they call him a deceiver. And his apostles Were ac-
cordingly accused; Paul was called a pestilent fellow, a
mover of sedition, that taught men against CsBsar and the
law, and turned the world upside down, not worthy to live
upon the earth. The apostles were made a gazing-stock,
the scorn of men, the filth and ofFscouring of all things.
And did we not resolve to follow Christ and them, and to
bear this cross ?
13. But O what a joyful support to us should it be, to
foresee by faith the approaching day, when all this will be
set right, and godliness will be a dishonour no more ; when
Christ will come to be glorified in his saints, and admired in
all them that now believe! 2 Thess. i. 10, 11. And when
these accusers and slanderers will all be silenced, confuted
and confounded : and sin will be an everlasting shame. O what
a change will that day make ! Then who will have the ho-
nour and glory, and who will be cast out as the dung?
Object, * But odious lies are divulged, printed, and be-
lieved of me, and strangers, and posterity will not know but
all is true.*
Answ. And what if it be so ? It toucheth you not now ;
and neither your body in the grave will feel it, nor your soul
in heaven. " Be patient, brethren, to the coming of our
448 OBEDIENT PATIENCE.
Lord;" James v. Lies and false history are the devil's way>
by which he deceiveth most of the world. It is little thought
by the readers how much history is false. Turks and hea-
thens think odiously of Christians ; and Papists of Protes-
tants, and by multitudes of lies, cherish hatred and blood-
guiltiness in their followers. Pity the liars, alas ! it is they
that are the sufferers, that by this are hardened in mortal
sin. O what a blessed day is at hand, when all these slan-
derers will change their tone, and God will openly justify
his servants !
And in the mean time the wicked will believe the father
of lies, and we cannot help it. But the faithful honour up-
right men not the less, but the more for calumnies which
they endure, and had they not been prone to over-honour
them, holy days and relics had not been used as they are.
Let it be your care to give the liars no occasion by your
sin ; and then mourn for the success of satan, but joyfully
wait for the judgment of God.
CASE X.
Vexatious, strong Temptations of Satan, especially to ^lelancholy
Persons,
Another case that needeth patience is, molesting, strong
temptations of satan, especially to afflicted, sad, discon-
tented and melancholy persons. As to alluring temptations
to sinful love and pleasure, it is abhorrence, and watchful-
ness, and fear, that are more necessary than patience. But
vexing temptations, which would draw men to murmuring,
anger, malice, fear, hurtful grief, and such other sins, must
be overcome by patience and watchfulness conjunct. But
because against this I have written a treatise of " The Cure
of Melancholy and overmuch Sorrow," and another of " The
True Method of Peace of Conscience," I will here only say
this little following :
1. God did not think meet to keep innocent Adam and
Eve, no nor Christ himself, from being tempted. This life
is appointed for trial and conflict, in order to a better. Not to
be tempted, were not to be men on earth. There is no crown
of glory, but to them that overcome ; and no victory where
there is no fight or strife. It is not force, but temptations,
by which satan conquereth the world, and which all must
conquer that will be saved. Yea, Christ was tempted to the
OBEDIENT PATIENCE. 449
most odious crime, to worship the devil. But to be tempted
is no sin of ours : resist and conquer, and it increaseth our
acceptance with God, and (which some call our merit) our fit-
ness for the reward. It may be an advantage to our own
confirmed, rooted faith and holiness, and contribute to our
greater glory in heaven.
2. Satan is a conquered enemy ; Christ our Head was
tempted that he might overcome him for us. And as he
said, " Be of good cheer, J have overcome the world ;" so
we may believe and rejoice, that he hath overcome the de-
vil, that we might overcome him. " He was tempted, that he
might succour them that are tempted ;" Heb. ii. 18.
3. All that are in heaven (that had the use of reason)
came thither by overcoming of temptations on earth. And
would you go a way different from them all ?
4. The tempter cannot do what he will, but what God
permitteth him, who hath promised to restrain him, that he
may not overpower us ; '* There hath no temptation taken
you, but such as is common to man : but God is faithful, who
will not suffer you to be tempted above that ye are able ;
but will with the temptation also make a way to escape, that
ye may be able to bear it ;" 1 Cor. x. 13.
6. But alas ! we commonly are guilty of giving the temp-
ter his advantage against us. We provoke God by sin to
turn him loose upon us, and we give him entertainment by
long parleys with him, and by thinking over all that he hath
against us, and leaving his imaginations open to his access,
and oft also our eyes and ears to feed them. In these cases
true repentance is needful to our deliverance from tempta-
tions. Yea, and our own mistakes, corruptions, discontents,
impatience and sinful passions are the very strength of the
tempter, and he findeth within us the fire which he bloweth
up. In this case the cure must be mostly wrought upon
ourselves.
7. Strong love and resolution rejoice to conquer strong
temptations : as strong men love not to be tied to the work
of children and women, but would have such as exerciseth
their strength. It is the joy of friendship, to undergo much
for a friend : " Love is strong as death ; many waters cannot
uench it, nor the floods drown it;" Cant. viii. 7. If you
ould give all the substance of your house for love, it would
VOL, XI. G G
450 OBEDIENT PATIENCE.
be utterly contemned. Jacob will serve long and patiently
for love. And when satan sheweth his malice against Christ
and us,' strong love will do as Samson and David by the Phi-
listines, go out against them in God's strength, and over-
come them. And though we are weak, God's grace is suffi-
cient for us, and his strength is manifested in our weakness.
8. Remember who the tempter is, that you may meet his
temptations with hatred and abhorrence. God in mercy put
an enmity against devils into our natures, as soon as the de-
vil's enmity had conquered man, that so we might abhor
whatever we know to be from them. What if the devil ap-
peared to you in some shape, and persuaded you to despair,
or to blaspheme God, or to doubt of the life to come, or to
any other sin or mischief? Would it not be a sufficient pre-
servative to know that it is the devil that makes the motion ?
I do not think that the present forward servants of the de-
vil would obey him as they do, if they saw him to be the
tempter. If he brought the cup to the drunkard in a known
apparition and shape, sure it would go down with terror, if at
all : if he brought a harlot to the whoremonger's bed, it would
cool his lust: if he appeared and persuaded the malignant to
hate, deride and persecute men for obeying God, it would
sure abate their rage. And why should it not work alike in
troubling temptations, when you know they come from him,
(which the nature and fruit of them may make you know) ?
9. Let temptations move you to study their confutation.
Know every snare, and the remedy : God hath furnished you
in Scripture with armour against all, if you will use it.
10. Long for the blessed day when the tempter and trou-
bler shall be cast out, and never more molest the faithful
soul with any motion against God or comfort.
CASE XL
Settled Doubts of Sincerity and Salvation. Temptations to
Despair.
But it is yet a heavier affliction, when a soul is in a set-
tled doubtfulness of its sincerity, justification and salvation,
yea, and strongly persuaded that he hath no grace, nor ever
shall have, and hath little hope left of mercy and salvation ;
and the more he examines and thinks of it, the more he be-
lieveth this sad conclusion.
For an ungodly man to know that he is ungodly, is the
OBEDIENT PATIENCE.. 4e>l
most hopeful preparation to his recovery, and not to be stifled
or made light of; but if it be a sincere person,
1 . Before I tell you how far patience is useful in this case,
I must tell you that on pretence of patience, the cure must not
be neglected, nor contempt or senselessness indulged. Sin
is it that bringeth men into this dark, uncomfortable state ;
and it is present sin in which it doth consist : search there-
fore what guilt of former sin was the cause, and see that it
be truly repented of: and then search how much present sin
doth cherish it. Usually there is much ignorance in it of
the covenant of grace ; and a great defectiveness in our sense
of the infinite goodness of God, and of the wonders of his
love in Christ, and of the ocean of mercy continued in the
work of man's redemption. And there is much unbelief or
distrust of God and our Redeemer, and of the promises of
grace and salvation ; and too little trust to the strengthen-
ing and comforting help of the Holy Ghost. And there is
too little care to cure men's sinful fears and passions ; and
sometimes too little care to forbear renewing the wounds of
conscience by yielding to temptations, and renewing guilt.
And where these are the causes, they must first be resisted,
and partly overcome.
2. And while the soul sincerely repenteth and striveth
against that sin (especially distrust of God and Christ), it
must be considered that God giveth not all his grace at
once. Infants are not strong : faith, hope, love and comfort
are weak before they are strong, and usually are long in get-
ting strength : and weak faith hath always unbelief joined
with it ; and every weak grace is clogged and clouded by its
contrary sin. And while grace is weak, and sin thus cloud-
eth it, it cannot be expected that the soul should have cer-
tainty of sincerity and salvation, or be free from grief, and
fears, and doubting. But patient waiting upon Christ in
the use of his appointed means, may in time bring faith and
every grace to greater strength, and so the soul to more as-
surance.
3. A man that hath not attained to a certainty of salva-
tion, may yet have more cause of hope and joy, than of fear
and sorrow, upon the mere improbability of his damnation.
I have oft instanced thus : It would torment a good Chris-
tian, if he believed he should ever commit but such sins as
David and Peter did (to pass by Solomon), and no Chris-
452 OBEDIENT PATIENCK.
tian ordinarily is sure that he shall not commit as great sin :
and no wise man that by God's grace is resolved against it,
should torment himself with such a fear.
No wife is certain, but she may hate or forsake her hus-
band, or he may hate and murder her ; nor any child, but
that the father or mother may murder it. And yet it is so
unlikely, that it is folly to be sad with such a fear. The old
fathers, who thought that no ordinary Christian (but a few
confirmed ones) can be certain of perseverance or salvation,
and those Lutherans and Arminians that are of the same
mind, did not yet live in terror for fear of apostacy and dam-
nation, but rejoiced in the comfort of probable hope.
4. If your fears be, whether you are true Christians, pre-
sently become such, and so end those fears. It may be it is
too hard for you to know whether you have been such till
now ; but you may presently resolve it for the time to come :
do but understand the baptismal covenant, and consent to
it, and that work is done. Present consent, that is unfeigned,
is true Christianity. If you can say, that now you are truly
willing that Christ with his grace and glory be yours, and
you his on his Gospel terms, that is, your Priest, Prophet
and King, you are true Christians.
Your concluding that the day of grace is past, and God
will never give you grace, nor pardon you, while he is daily
entreating you to be reconciled to him, and accept his grace,
is an abusive suspicion that God is not sincere, and a con-
tradiction to the tenor of his word and instituted ministry.
When he bids us go to the highways and hedges, and com-
pel (even the basest) to come in, for a willing soul to suspect
that God is unwilling, is abusively to give him the lie ; but
if you are unwilling yourselves, why complain you ? It is
an odd sight, to see a beggar in the cold entreated to come
to th€ fire, or a man in the sea entreated to come into the
ship, and he will not come, and yet cry and complain that he
shall never be taken in ; that is, because he will not.
6. It is a great mercy of God that you have hearts so far
awakened, as to be troubled with care and fear of your ever-
lasting state, which you see the stupid, dreaming world so
little regard. And here are two comfortable evidences ap-
pear in most Christians in these troubles. First, your fear
of punishment hereafter sheweth that you have some belief
of the word of God, for you believe his threatenings ; else
obi:diknt patience. 45S
why do you fear them? And if you believe that his threaten-
ings are true, it is scarce possible that you should believe
that his promises are false ; therefore your defect is in the
application of these promises to yourself; and to doubt of
our own faith or sincerit)^ is not to doubt of the truth or
word of God, and is not damning unbelief (though some mis-
takingly have written so). Secondly, and you have so much
of the applying act, as consisteth in consent and desire. You
would fain have Christ, and grace, and glory ; and you con-
sent to be his as he consenteth to be yours : else why do
your complaints and troubles signify so much ? And desire
signifieth love and willingness as really as joy doth, though
not so pleasingly. So that here is faith, or consent, or wil-
lingness, and love to thatwhichyoumournfor want of: and
those are evidences of grace.
Object. * But may not a wicked man be terrified with the
fear of damnation T
Answ. Yes, but if this fear were joined with a willingness
to be a true Christian, and to be justified, sanctified and ruled
by Christ, he should be saved.
Object. * But may he not be willing of Christ and holi-
ness, as a means to his salvation, though else he had rather
be ungodly and live in sin V
Answ. 1. He cannot truly desire salvation itself, as in-
deed it is salvation : not to be tormented in hell he may de-
sire ; but salvation is to be saved from sin and separation
;from God, and to live in perfect holiness, love and joy in the
^heavenly society, praising God among the blessed for ever.
■The heart of the ungodly is against this holy life. 2. And
every man hath some end : if this be not the end intended
[i5y any man, it must be some sinful pleasure that he must in-
tend or desire. And to make perfect holiness (which mor-
tifieth all such desires and pleasures) to be desired as a means
to attain those pleasures (which it destroyeth), is a contra-
diction. So that a wicked man cannot truly desire perfect
holiness more than sinful pleasure, neither as his end, nor
as the means thereto. Yet I will not deny but that while he
hateth it, he may consent that God should make him holy
as a ' minus malum,' a lesser evil than the pains of hell, which
he hateth more. But God hath not promised to give men
Christ and holiness, because they hate hell more than it, and
desire it not for itself.
454 OBEDIENT PATIENCE.
Object, ' I fear that this is my case ; for I have a great
unwillingness to prayer, meditation and every holy duty.'
Answ, 1. Is your unwillingness to believe and trust God,
and love him perfectly, and to live in his thankful, joyful
praises, and to love his word, and ways, and servants, and
that for ever, greater than your willingness and desire ? It
is these inward acts that are the holiness of the soul, and to
be willing of these, is to be willing to be holy. 2. As to
outward exercises, by praying, and such like, there may be
some such disturbance of the spirits raised by them, through
temptations and false thoughts and fears, as put the mind
into renewed trouble : and it is that disturbance and trou-
ble in the duty, that many are against, rather than the duty
itself. And such may find, that at the same time they would
fain have that calmness, confidence and delight in God,
which they would be glad to express by holy prayer. 3.
And we must distinguish between a degree of unwillingness
or backwardness, which is predominant and effectual, and a
degree which doth but strive against holiness, but not over-
come. Every Christian hath flesh, which lusteth against
the Spirit, and would draw back ; and therefore hath some
degree of backwardness to his duty : but if this did prevail,
he would give it over, which he doth not. 4. And yet for
a time in temptation and melancholy, he may be deterred
from some outward duty, and give it over, and yet not lose a
holy state of soul. Many a true Christian is many years af-
frighted ffom the Lord's supper: and some such persons in
deep melancholy and temptations, have given over outward
prayer, and hearing sermons and reading, and yet have not
given over a desire of holiness, which is heart prayer, nor a
desire to love and obey God's word. Sick men cease out-
ward duty in their beds, when they cease not inward piety.
6. It may be God seeth that you were grown dull and
sluggish, and he useth this trouble to awake you to a greater
care of your duty and salvation : or he saw you in danger of
overloving some worldly vanity, and he useth this to imbit-
ter and divert you, that you may know better what to mind
and desire.
7. The effects of a melancholy disease, or of a natural
timorousness of the weak and passionate, are much different,
from rational, well-grounded doubts of sincerity and salva-
tion. A melancholy person can think of nothing with con-
1
OBEDIENT PATIENCE. 455
fidence and comfort : there is nothing but trouble, confusion,
fears and despair in his apprehension. He still seems to
himself undone and hopeless. A person naturally timorous,
cannot choose but fear, if you shew him the clearest rea-
sons of assurance. These are like pain in sickness, which
faith and reason will not cure ; but should help us to strive
against and bear. God will not impute our diseased misery
to us as our damning sin.
8. It is one thing to have grace, and another thing to
know that we have it : many have it, who doubt whether it
be sincere. And it is an unspeakable mercy to have it, though
you doubt of it. God knoweth his grace in us, and will own
it, when we doubt of it or deny it. As long as this founda-
tion of God is sure, that God knoweth who are his, and while
we name Christ, we depart from iniquity, we are safe, though
through fear we are uncomfortable.
9. Though true faith do of its own nature tend to the
peace and quietness of the believer, yea, and to fill his soul
with joy ; yet it doth not always quiet it ; but it always con-
senteth to the baptismal covenant, which maketh us Chris-
tians, and so far trusteth Christ for pardon, grace and glory,
as to cast our souls and hopes upon him, and to forsake all
other trust and hopes rather than to forsake him. As I have
oft said. If a prince say to a beggar, go out of thy own coun-
try with me in this ship, and trust me to convey thee to
Mexico or China, and I will make thee a lord or prince ; if
he venture and go with him, though he trembles with fear at
every wave or pirate in the voyage, he truly trasteth him,
and shall speed accordingly. If a physician say, * Trust me
and take my medicine, and I will undertake to cure you ;' if
the patient take his medicine, he shall be cured, though he
tremble with fear, and doubt of the success : he trusteth him
practically, if he cast his hope upon him, though with fear.
Though faith and obedience be formally two things, faith,
which will cause us to consent, venture, and follow or obey
Christ : preferring heaven, whatever we lose by it, is saving
faith, whatever doubts, fears or disquietment remain. If this
were better understood, timorous and dark or melancholy
Christians, (who know there is none but Christ to trust to, and
therefore resolve to be ruled by him) would not so ordinarily
think they have no true faith, because it doth not cast out
all their doubts and fears, and quiet and comfort them j which
456 OBEDIENT PATIENCE.
indeed a strong faith would do, which is not hindered by er-
ror or diseases.
10. We greatly wrong God and ourselves in contenting
ourselves with poor, diminutive thoughts of the essential love
and goodness of God. When we think of the sun (a thou-
sand times bigger than all the earth), and of all the stars, and
the incomprehensible orbs of the heavens, and the incon-
ceivable swiftness of their motions, and the power and ex-
tent of their rays of light and emanations, we are over-
whelmed with the thoughts of the greatness, power and wis-
dom of God ; but when we think of his goodness and love,
we scarce think much more highly of it than of the good-
ness and love of a father, a friend, or some excellent man.
And should we match his power but with a man's, what mad-
ness and ugly blasphemy were it !
Yet I would not have the presumptuous here to mistake,
and hence to conclude that a God so good will not condemn
the rejecters of his grace, and say, 'Essential, Infinite Love
will make all men as happy as he can.' For, 1. Experience
assureth us of the contrary ; that he maketh great variety of
creatures, and permitteth pain and misery in the world. 2.
And the execution of justice on the impenitent, wicked sub-
jects, is good, as a means to the right government of free
agents. 3. and the infiniteness of God's goodness and love
doth not appear in his loving any creature which is finite,
but in loving that which is infinite, and that is himself.
But yet we must conceive of his essential attributes as
equal in themselves. And if God's goodness and love were
conceived of by man, in any proportion to his greatness and
power, we could never so easily suspect his kindness, nor
fear that he will damn those who unfeignedly desire to please
him; nor should we fly from him as from a hurtful enemy,
but long to be nearer him in holy communion, as we desire
the company of our wisest, dearest friends ; nor should we
be so distrustful of him, as if he were no security to us from
our dangers ; but the name of the Lord would be our strong
tower, to which when we fly, we should believe that we are
safe, and our trust in God would be the quieting of our tor-
menting fears and cares.
11. And we have these poor thoughts of the love of God
to man, because we do not sufficiently study the miraculous
demonstrations of it in our Redeemer : diversions cause us.
I
OBEDIENT PATIENCE. 457
to neglect this study ; aad perverseness and unbelief do cause
us to give it too narrow a room and too slight and short en-
tertainment in our thoughts. Nothing in this world doth
better deserve our most diligent and delightful study, than
the Gospel of Christ, and the wonderful work of Divine Love
in man's redemption and salvation ; study this till you firmly
believe it, and taste it, and it will be as angel's food, a hea-
venly feast here sent down to earth, to draw men's hearts to
God in heaven. The love of God will turn your very hearts
into returning holy love. It was drops of love that Christ
sweat in the shape of blood in his agony, and it was a stream
of love, which flowed from his pierced side, in the shape of
blood and water. It is love which the three witnesses on
earth, and the three from heaven attested. God knew how
much sin had obscured his love and goodness to man, more
than his power and greatness, by making man an unmeet re-
ceiver and discerner of it, by reason of guilt, fear and naugh-
tiness of heart ; and therefore how very backward man is to
believe and relish God's love. Therefore while satan more
industriously inticeth the soul of man to the idolatry of crea-
ture carnal love, than ever he did intice the bodies of men to
worship Baal or such like ; God hath set up his own image
sent down to man from heaven, in opposition to satan's idols,
that sense may have suitable means for the moral conquest
of the tempter, and the replenishing of the soul with a truly
excellent facilitating love ; and in a congress of the love of
God and man, in and by him that is God and man, heaven
may be here begun, and may have a more full communion
with souls on earth, than it had before Christ's incarnation.
Study the Gospel aright, as the book of Divine Love, and it
will turn you from many unprofitable studies, and cure sin-
ful, melancholy fears, better that all other medicines in the
world. And even those that said with Thomas, "Unless I
may see and feel, I will not believe ;" or as a holy divine in
deep melancholy, rashly said to me, * If an angel from hea«
ven should tell me that I have free grace, 1 would not believe
him ;' would repent as both these did ; and when by faith
you have as it were put your finger into his wounded side,
the sense of Divine Love will make you cry out, " My Lord,
and my God."
12. And it greatly hurteth Christians, that they are not
duly sensible, how much it is satan's design and work in all
458 OBEDIENT PATIENCE.
his temptations to misrepresent God to man, and hide his
love and goodness from us ; as he doth it in the wicked by
drawing them to fleshly, deluding love, and making them ig-
norant, unbelieving or forgetful of the love of God ; so he
doth much against better men by raising many objections
against it, and filling them with false imaginations, and di-
minutive or suspicious thoughts against God, as if he were
far more terrible to us than amiable.
13. And it wrongs some that they misunderstand the
office of conscience, as if it always spake as an oracle from
God, whereas it is but the act of a dark understanding,
which very usually erreth, and misjudgeth of our state: and
a mistaking conscience accusing falsely, as graceless, &c.,
shall no more condemn us at God's bar than a slandering
enemy. '* I judge not my ownself, (saith Paul,) I know no-
thing by myself (inconsistent with sincerity), yet am I not
thereby justified: there is one that judgeth me, even the
Lord :" that is, it will not really go with me as I judge, but
as God judgeth.
14. And alas ! when fear beareth down both faith and
reason, as to the act, no silencing reason prevaileth with the
soul. I prove to them from the Gospel this great truth ;
that Christ damneth none (that hear the Gospel) but those
that wilfully reject him and refuse his oflfered grace, out of
greater love to something else, and this to the last. I oft
convinced dejected Christians that this is true, and that this
is not their case ; they do not continue to refuse Christ and
his grace by preferring something else. And yet this quiet-
eth them not, nor receive they the conclusion ; for fear, and
feeling, and weakness, and melancholy, overpowereth their
reason, as bitter physic would not let children believe that
it was good for them, and given them in love.
15. Though no pretence of patience must abate our de-
sires after full assurance and perfection, yet while we find by
experience that God will have men on earth to differ much
from those in heaven, and to have but low and little things
in comparison of their joy and glory, it is our great duty to
be thankful for our present measure, and to wait in hope for
more. He that hath no comfortable apprehension of his
condition, can have no thankfulness for it: and we are all
obliged to great thankfulness for the least degree af grace
OBEDIENT PATIENCE. 459
and hope : and thankfulness is somewhat more than pa-
tience, and therefore doth include it.
The acts of the understanding and of the will go toge-
ther : and if we had as full an understanding of the heavenly
state, as those have that possess it, our wills by answerable
love and joy would now enjoy it ; and so we should have the
peculiar privileges of the glorified here on earth. But this
is no more suited to our present state in flesh, than it is to
an infant in the womb to know what cities, courts and
churches are, or what trades, and merchandize, and husban-
dry is, or what books, and arts, and sciences are, or what
meat, and drink, and recreation are. We must be content
on earth with the measure which God designeth unto earth.
We see by constant experience, that he hath precluded the
heavenly state from all our senses : he will not let us see
what is done above. The first martyr had such a sight by
miracle, but we must not expect it. He will not let our de-
parted friends appear to us here to give us notice of what
they see. He will not send angels to satisfy our desire of
such knowledge : nay, infernal devils shall appear but rare-
ly : the rareness of all these leaveth sadness in doubt whe-
ther there be any such thing or not. And Paul's sight of
paradise was such as must not be uttered to us.
And full subjective certainty of salvation, which exclud-
eth all doubts and fears, is so high a degree as few in flesh,
I think, obtain. Objective certainty every true Christian
hath ; that is, his salvation (if he so die at least) is abso-
lutely certain itself, so that his belief and hope of it shall
never deceive him. But to be certainly known to men, that
is, with an apprehension which as much excludeth doubts
and fears as sight and possession would do, or as the light
and the visible objects exclude all doubts, whether we be-
hold them, or as we know that two and two are four, or that
every effect hath a cause, and every relate a correlate, and
that full contradictions are inconsistent ; I think this degree
of certainty none have on earth, without some miraculous
inspiration or revelation. But we may attain to so firm an
apprehension of that truth and blessedness, which is certain
in itself, as may make our hope, and joy, and desire far
greater than our doubts, and fears, and aversation. And this
joyful life of well-grounded hope may be called a certainty
or full assurance ; though yet it be far short of perfect, and
460 OBEDIENT PATIENCE.
the certainty of beatifical vision and fruition. And alas ! it
is but very few true Christians who attain this quieting, joy-
ful degree.
All this being considered, you see that while we are on
earth, we must not look for heaven ; nor in the wilderness
for the Land of Promise : Joshua, and Caleb's encouraging
words, and the bunch of grapes, and God's promise and
presence, and his conducting light, provision, and protec-
tion, must quiet us in our journey; and some few have
Moses's Pisgah-sight. Murmuring at wilderness-wants, dan-
gers, and difficulties, was the Israelites' sin and fall. We
must not look for the harvest at seed-time, nor for more
knowledge and assurance, and joyful apprehensions of hea-
ven, on earth, than is suitable to the state of travellers in
flesh : we are yet, alas ! too sinful ; and sin will breed
doubts and fears: we are here very ignorant, and conscious
that we are very liable to err ; and that every man hath
many errors ; and therefore we are apt to doubt even of that
which we see and feel, yea, and to fear where we see con-
vincing evidence of certainty ; and we can scarce tell when
and how to trust our own understanding : we are in a dark
world ; and in a dark body, arid chained to it in our act-
ings : all our grace and goodness is imperfect ; and till
every grace be perfect in us, assurance of salvation will not
be perfect: for the perfection of every grace is necessary to
it. And is it any wonder that such a wight as man, in flesh,
and sin, and under temptations, and in a dark malignant
world, which God hath very much forsaken, should not have
the joy of full assurance of invisible glory ? The Christians
of all those ages, who held that none (or only a few rare
persons) could be certain of their salvation, could not have
that certainty which they thought none had? Yet they
did, and we must rejoice in hope, and be thankful here for a
travelling degree.
CASE XII.
The Loss of Teachers, and suitable Means of Grace and Salvation^
Another great affliction which requireth patience is, the
loss of the sound and serious preaching of the Gospel, by
the death or banishment, or silencing of our teachers, while
our own great wants and weaknesses call for the best as-
sistance. The soul being more precious than the body, the
OBEDIENT PATIENCE. 461
welfare of it is more valuable, and its loss and famine more
lamentable : and we see that God ordinarily worketh ac-
cording to the aptitude of means ; and when he taketh away
such needful means, it is a sad degree of his own forsaking
us, and denying to us further grace. Alas ! how bad are we
under the best helps, and how dark and doubting under the
most clear convincing teaching, how cold and dull under
the most warm and lively ministry? And what shall we
then be, if God remove our teachers from us? May we not
turn cold, and dull, and worldly, and deceived under cold,
dull, deceiving worldly pastors'? And now grow careless of
our own souls, under those that are careless of their own
and our's ? If in the communion of wise and holy Chris-
tians, we found it hard to grow in grace, may we not fear
declining when we are separated from such, and dwell as
Lot in Sodom, and must converse with worldly, or malig-
nant men?
As to the sad case, 1. You may have the greater com-
fort, because you make not light of the affliction ; and may
be the more patient believingly, because you are not patient
as contemptuous unbelievers. The patience of carnal men
under such a loss, is a greater evil than the lossi tself; and
the patience of faith is a greater good than the helps which
you lose. Had you been so blind, and dead, and bad, as to
let go the Gospel, and be easily quiet and content, as long
as you enjoy your honour, wealth, and ease, this had been
a far greater misery than the want of teachers ; as a mortal
sickness which causeth loathing and indigestion, is worse
than the hardest fare with appetite and health. Thank God
that you are sensible of your loss.
2. If you are true Christians you have the law and Gos-
pel written upon your hearts, whence none can by violence
take it from you, you may lose the provision of your house,
and the food on your tables ; yea, and cast up that which
you have eaten ; but if it be digested and turned into your
flesh and blood, it is not so easily taken from you. O bless
God, that before he took away the means, he did convert
you by them, and taught you effectually before he took
away your teachers. When the word was digested and
turned into knowledge, faith, repentance, desire, obedience,
patience, hope, and love, neither men nor devils can take it
from you ; your heart, where it is sown and rooted, is not
462 OBEDIENT PATIENCE.
within their reach, unless you will give them the key, and
foolishly betray yourselves. When God hath made you his
habitation by his Spirit, and Christ dwelleth in your hearts
by faith, and the kingdom of God, and life eternal is begun
within you, the loss of your outward helps will not undo
you. I am not imitating them that tell you that all men have
sufficient light within them, or that call you to undervalue
the word written and preached, on pretence of that suffi-
ciency, as if you need no other notice of God and Christ, but
to be told that he is in you. But yet rejoice that God is
within you, though all these outward means were gone : that
is, that your faith and love have within you such an object t6
live upon as your Father, Saviour and Sanctifier, and such
an agent as the Spirit to actuate all. When they silence
your teachers, burn your books, shut up your church doors,
they cannot shut out the Spirit of Christ, nor deprive you of
its life, and light, and love.
3. If men take away the means forementioned, they do
not therefore take away all. 1, You have all God's works
to view and study : sun and stars, heaven and earth, sea and
land, cities and country, fields and meadows, beasts and
men, good and bad. And you are taught already by the
Gospel, to see not only the great Creator in all these, but
also the gracious Redeemer, purchasing, upholding, and
using all as delivered to him for the goodof his elect.
2. You have the daily use of meditation, as on all the
works of God, so also on Christ and the Gospel which you
have learnt ; yea, and of the joys of heaven.
3. You have daily and hourly leave to open your case to
God ; you have access to him by Christ in prayer, thanks-
giving and joyful praise. If you have but an appetite, you
have here a continual feast, which you may enjoy in every
place ; in your closet, in the fields, in a prison.
4. It is very likely that you may save your Bibles, and
other good books, and so have God's word still at hand. It
was written in Hebrew and Greek, but God hath used man
to translate and unseal it to you ; and you may choose your
time, and choose the subject which you would read : and
the writings of your teachers are usually more accurate than
their speaking ; and at a cheap rate you may have choice
and excellent helps. And you may read them in your fa-
OBEDIENT PATIENCE. 463
milies, to your children and servants, and set up many
teachers for one. Undervalue not these remaining helps.
5. And if God continue to you in the public assemblies,
but sound doctrine and lawful communion, do not say all
means are gone. If it be but the reading of the holy Scrip-
tures, and singing psalms, and praying, no worse than is ex-
pressed in the liturgy of this nation, it is a mercy not to be
despised. It was but a little part of the New Testament
which was contained in Peter's speech, which converted
three thousand ; Acts ii. And but a little part which was
in the words of Paul, which the Gentiles desired might be
again spoken to them the next day. And but a little part
which Paul wrote to any one church, when he required them
to read it publicly, and to read that to one church which
was written to another. Christ's own sermon, Luke iv. and
that to his disciples. Matt. v. were but a little of what bare
reading now can tell us. Ezra was put to spend much of
the day in a pulpit, to read the law, and make them under-
stand the reading : that is, when by their captivity they had
lost the language in which the law was written, he was fain
to read it in Hebrew, to translate it by word of mouth, and
turn the Hebrew into the Chaldean tongue, which they un-
derstood. This was far less than the bare reading of both
Law and Gospel already translated doth for you. The quan-
tity of one or two of our chapters, were received in the days
of the apostles with great joy, to the conversion of many
souls. And in Queen Mary's days, some poor women would
hire a boy secretly in a corner to read to them a little of the
English Bible, yea, of the primmer. But the full soul loathes
the honeycomb, when to the hungry every bitter thing is
sweet.
There are some ignorant Christians that think it enough
to charge any thing in worship or religion to be unlawful be-
cause it is human, the work of man. It is like, these will
not be grieved that their teachers are silenced, for they were
men. And as men have written some forms of prayer, so
they are men that have written the many hundred holy books
that are now among us. And preaching and praying are the
words and works of men. The singing psalms were turned
into metre by men : yea, all our English Bibles were made
English by men, and you read and hear no English words
but the words of men, though they signify the word of God.
4{)4 OBEDIENT PATIENCE.
The dividing of the Scripture into chapters and verses, is the
invention and work of men. And I think they were but men
that taught you to speak and read. God worketh by man
on man, as sociable, fit instruments : and if you despise all
in religion that is the work of man, you will despise
the word and work of God, and shew that you are less than
men.
4. When God taketh teachers from one people (before
death) he usually sends them to another : and it proveth oft
to the advantage of the church. When the disciples were
all driven away from Jerusalem, they went preaching the Gos-
pel into all countries about. Persecution drove the apos-
tles all over the world : it sent Paul to Rome, to preach it
at the doors of Nero. When he and Barnabas were driven
from one city, they carried the Gospel to another. Perse-
cution had a great hand in sending the Gospel to most na-
tions in the world that had it. Yea, the very banishment of
Nestorius, Dioscorus, and such others, as heretics, for some
forms of speech, had a great hand in the sending of Chris-
tianity into Persia, India, and many remote parts of the
East, South and North ; and of late to New England, and
other plantations in America, it was sent by the prelates
and other rulers from this land. A captive maid, it is said,
began the conversion of the Iberians ; as Frumentius and
Edesius did of the Indians (or rather, planted a ministry in
Habassia, miscalled India, which before had none but lay
Christians since the eunuch's days).
And every good Christian is of a public spirit, and lov-
eth Christ's greatest interest with the greatest love, and
therefore loveth the church and the word better than him-
self, or his native soil. Why then should we not the more
patiently bear the loss of those labourers, whom God sends
to do greater work abroad ? Is it like that Mr. John Elliot
would ever have done half the good in England that he hath
done in America ? We pray that God's name may be hal-
lowed, and his kingdom come, and his will be done on earth
as it is in heaven, and England is a very little part of the
earth.
5. We must have our time of rest with Christ, when we
have had our time of labour. If God call home his servants
to himself, rejoice with them that there rejoice, "and have
fought a good fight, and have finished their course, and do
OBEDIENT PATIENCE. 406
receive the crown of righteousness ;" grudge them not their
rest and happiness. God sent them hither to work, run and
fight, and not to reign or long abide. It may seem hard to
us that so holy a man as Stephen should do Christ no lon-
ger service in his church ; and that James, who hoped to
have sat next to Christ in his kingdom on earth, should so
quickly be taken from his apostleship ; but he had his pe-
tition to be near to Christ in a better manner than he de-
sired : and Stephen and he did more in a day by dying, than
most others do by living long. The foundation of the church
was to be laid in blood ; and none is too precious for so great
a work, for which Christ's blood was not too precious.
6, Ministers are not idle or useless when they are si-
lenced : they are praying for the church, and they are lights
in the houses and company where they come, and Christ
disdained not oft to preach to one woman or man ; as John
iv« ix. &c. And some of them publish God's truth by writ-
ing, and that to a far greater extent and number, than ever
they could have done by voice. The word of God is not
bound, when we are bound.
7. Yea, the silence and sufferings of Christ's faithful mi-
nisters, do powerfully preach : itmaketh men see the evil of
that proud and malignant spirit, which hateth such men, and
cannot endure them. The vulgar are hardly brought to wis-
dom by mere words, or to know the difference between good
and evil, till by sense and experience they feel and taste the
several fruits. The cured blind man (John ix.) could quickly
discern that God heareth not sinners, but if any man be a
(true) worshipper of God him he heareth ; and that he must
needs be of God that could open his eyes ; and that there*
fore those men were not of God that hated and persecuted
tim that did so much good. The vulgar hate popery far
more for Queen Mary's bonfires, and the Inquisition, and
the French, Bohemian, Polonian, Piedmont and Irish mas-
sacres, than for any doctrinal error in their religion. And
when long experience hath assured them that the persecuted
ministers preached the true Gospel of Jesus Christ with great
plainness, seriousness, and love to souls, and that they
sought no worldly gain or honour, but men's salvation ; and
that they lived as they preached, and when they see that it
is this very sort of men that papists bend their malice against,
VOL. XI. H H
466 OBEDIENT PATIENCE.
and study to extirpate, silence, and destroy, and that godli-
ness and conscience, is the intolerable enemy which they
would drive out of the land, and that the most wicked, sen-
sual, filthy, debauched, unconscionable malignants, are their
agents, and the men that they employ and trust, who will
obey them before God, and against him ; this loudly tells the
people what they are ; and by their fruits, wolves, thorns
and thistles are known : they can tell whose servants they
are by their works, better than by their livery, clothing, or
names. To hinder the Gospel and good of souls, and make
the godly abated, scorned, persecuted people, and cause men
of no conscience to be better thought of, is the deviFs work,
yea, his chiefest work in the world. And they are so far his
servants that do it, by what names or titles soever they be
called. And as human nature hateth cruelty, and Christia-
nity hateth ungodliness, malignity and persecution, so these
works do effectually preach to the people, and tell them
who are their friends, and who their foes ; what to love, and
what to hate.
8. God will do his work by others when we are dead and
gone. Successive generations must partake of his mercies,
and do his service here, and not the same men still continue.
And when we grow dull with age and weakness, young men
of greater vigour and alacrity shall succeed us.
9. And it hath hitherto been God^s way to carry on his
work with great changes and variety in the world. As he
causeth winter and summer, nights and days, so his church
hath had hitherto its turns of prosperity and adversity. And
prosperity hath increased the number of Christians, and ad-
versity hath tried them, and increased the grace of those
that persevere.
10. It is more our diligence and faithful use of means, b]
which we grow in grace, than by the enjoyment of the best/
if we be slothful under it : and sometimes God seeth thsi
fullness breedeth wantonness and loathing, and like foolisl
children we play with our meat, or quarrel about it ; an(
then it is time to take it away, and let fasting help us to
better appetite. I have known those that when they lived
among the ignorant, and could hardly hear a good sermon
without going divers miles for it, and hardly borrow a good
book, and rarely speak with a serious Christian, were so hun-
gry, affectionate and diligent, that they evidently profited very
k
OBEDIENT PATIENCE. 467
much ; but when they came where they had variety, choice
and fulness of teachers, books and religious converse, 6ome
grew more notional, worldly and cold ; and some self-con-
ceited, proud and quarrelsome ; and some downright here-
tical or schismatical. And do we need any more to justify the
afflicting providence of God in taking away, and silencing
ministers, than the sad review of our common miscarriages?
Have not pious ministers been disgracefully guilty of over-
valuing their own judgments and opinions, and laying life
and death on words they understood not, and raising hatred,
censures and contempt against their brethren that differed
from them, though wiser and better than themselves ? What
shameful and doleful work did the Nestorian, and Eutychian,
and Monothelite controversies make ? The doleful wars
about predestination, grace and free will, which have torn
the church, and destroyed love these twelve hundred years ;
I have fully proved to be shameful and sinful, most about
ambiguous words, or unrevealed things in a book called
'* Catholic Theology." We have heard with grief what un-
christian contentions there have long been beyond sea,
among Protestants called Lutherans and Calvinists, and how
oft the former have persecuted the latter. We have heard
of late, how some represent Calvinists, as if they were as
bad as heathens ; and some in the pulpits say, ' The religion
of the Arminians is the religion of the devil.' If none of
these speak the words of truth or charity, nor know either
what they say, or what manner of spirit they are of ; is it not
just with God to silence them all ? What dreadful work
hath thti interest and controversies of Diocesanes's liturgy
and ceremonies here made ! And when we cannot bear with
one another, it is just with God, to bear with none of us.
How long have Episcopal, Presbyterians, Independents and
Anabaptists been censuring, condemning, and some of them
persecuting one another ; and been teaching the people to
believe that those that they accuse deserve it ! And if we
thus shew that we all deserve it, how can we open our
mouths against God*s justice if he reject us all ?
11. As when God taketh away health, strength and life
from the aged, they must be thankful that they enjoyed
them so long, and consider how they used them while they
had them : so when he taketh away ministers and public
helps, we must be thankful that we had so long peaceable
468 OBEDIENT PATIENCE.
enjoyment of them, arid consider whether it be not for our
abuse, that we are deprived of them.
12. God is not tied to outward helps, though he tie us to
them while we may have them. If he take them from us,
he can give us that grace in our secret closets, which we had
in the public assemblies ; and we may expect his assistance
and blessing in any means which he appointeth us to use.
CASE XIII.
When God seemeth not to bless Means to us ; Preachings
Praying, S^c.
Another great trial of patience is, when praying and
preaching seem to us to be all lost, and God denieth his an-
swer and his blessing. When we hear from day to day, and
understand and remember little that we hear, and find not
that we are any stronger in faith, love and patience than we
were ; when we pray daily for more grace, and yet find no
more than we had before ; and we pray for our country, and
our rulers, and teachers, and for many friends, and God seem-
eth to deny us almost all.
And this is not only grievous in itself, but in the temp-
tations which it occasioneth. 1. Satan hence would tempt
us to doubt, whether God regarded man, and man's con-
cerns, as the Scripture tells us that he doth. 2. And he
would tempt us to doubt whether the promises of God are
to be trusted. 3. And consequently to question all religion,
and to give over praying and other means, as if all were vain ;
or at least to use them heartlessly, with little faith, and hope,
and comfort : and how should patience here be exercised,
and these temptations overcome?
I. Our first work must be to undearstand God's instituted
means, and the promises of God concerning their success,
that we may be neither too high nor too low in our expec-
tations, nor charge God foolishly through our mistake.
What is it that God denieth you ? Is it outward things
as health, wealth, deliverance from dangers, the life of your
friends, the conversion of your relations, &c.? and why
think you that prayer in such cases is in vain ?
1. Did you think that it was ever the mind and promise
of God, that on pretence of hearing prayer, he should give
up to us the government of the world ? And that we should
never be poor, nor sick, nor die till we are willing? I doubt
OBEDIENT PATIENCE. 469
then few would ever consent, but live longer than Methu-
selah in earthly prosperity and pleasure. And must our
friends never suffer nor die as long as we will pray against
it ? Where then would there be room for those that are born
(unless God made our friends a burden to us ; and would
not that be as much against our prayers as their death) ?
Did you think that God must reverse his first sentence, if
you will but pray for it ? " Dust thou art, and to dust shalt
thou return. In the sweat of thy face shalt thou eat bread
till thou return unto the ground ;" Gen. iii. 17 — 19. Must
there be no thorns or briars, no cold or winter, no night or
darkness, if you will but pray that there be none ? You will
say, it is moderate and reasonable prayers that you make.
But 2. Who must be judge what requests are reasonable,
God, or you ? If you must be judge, how can we tell what
bounds your desires will have ? You will not ask to live in
prosperity a thousand years ; but when death is coming at
a hundred years' end, you would live yet longer, and so on
for ever, still longer and longer ; and a thousand years would
not make you willing, if either faith or affliction do it not.
3. And would you have all others have the same grant,
that affliction and death should be kept off if they do but
pray for it ; and that God should give them what they ask ?
This would infer a thousand contradictions, A thousand
men would ask to be kings of England, when there can be
but one. Many would ask for the same lordships, lands or
offices : some of them would take you for enemies, and ask
for your death or ruin, and it may be you would ask for theirs.
They would have your house, your wife, your trade, and you
would have theirs. So many would live long, as that you
would want food and room. What a mad wish were this,
for all men to have their wills ! The world is full of folly
and wickedness, and wrath and malice ; should all such per-
sons have their wills? What is this conceit but a dream of
millions of mischiefs, confusions and impossibilities? One
may see by such desires how the world would be governed,
if God gave it up to the will of man. Could there be any
unity, where every man would rule, and every man hath an
interest cross to others ? Can there be any order or good-
ness, when all men are partly bad, and every bad man would
have his will ?
But you will say, that it is not bad men, nor bad desires
470 OBEDIENT PATIENCE.
that you would have God to grant but only what is just and
good. Answ. But who shall be judge, what is just and
good? If every man must be judge, unjust and wicked
prayers must be granted : and the judgment and wishes of
many will be against yours. If it be you that must be judge,
though it is like that is it that you would have, you cannot
for shame sure speak it out. This were for God to resign
his place to you, and make you the God and Governor of
the world, and only those prayers must be granted which you
think just and good. Whence are all the bloody wars in
the world, but that one king would have that which another
hath, or have his will against another? You may see then
that it is worse than madness to desire, that any but God
should be the highest disposer of the affairs of men, and de-
termine what shall befal us in this world.
4. And do you think that God is unfit to do it? Doth
he want wisdom to know what is best ? Doth he want good-
ness to choose what is best? Or doth he want power to do
what is best ? Who hath it if God wants it ? And how
come they to it if not by him ? And doth he give more than
ho hath himself ? If he hath any imperfection he is not God.
5. It is most certain that all things are done well by God,
and as they should be ; and therefore the cause of your dis-
satisfaction is in yourselves. And indeed in these several
evils you may find it. 1. By your sin you provoked God in
justice to correct you, and deny your prayers. 2, And by
your present badness you make yourselves unfit for that
which you desire, that is good. 3. And by your blindness
and fleshly mind, you desire that which is not to be desired. 4.
And after all this by your idolatrous, usurping self-will, you
are discontented with God for not giving you your desires.
These four things contain your case : and is not every one
of them a shameful evil?
II. But suppose that it be not outward things, but more
grace, and assurance, and comfort, and deliverance from
temptation and sin, that you pray against, and God doth
not give it you : is not this cau-se of questioning the success
of prayer, or of doubting at least of my own success, and
whether my prayers were not all in vain ?
Amw. That I may give you full satisfaction, I will tell
you, 1. What kind of means prayer is. 2. What prayer it
is that is such a means. 3. What may be expected by means
OBEDIENT PATIENCE. 471
of prayer, and what not. 4. I will prove to you that prayer
is not in vain, nor God's promises to it broken. 5. I will
shew you why you should be patient under God's denials.
1. Prayer is not a purchasing means, nor a meriting by
giving God any thing which may benefit him ; nor doth it
work any change on God ; butitprocureth blessings by the
fitting the petitioner to receive them. And that in several
respects, 1. Even naturally considered, it is a contradiction
for a man to be unwillingly happy, and to attain the happi-
ness which he desireth without so much as asking him that
alone can give it. 2. Morally considered, a man is very un-
fit for, and unworthy of the benefit which he thinks not worth
his asking ; especially if it be the greatest blessing that man
is capable of, which he so despiseth. 3. And legally con-
sidered, the gift cannot be his, that performeth not the con-
dition imposed by the donor, especially when it is but so rea-
sonable a one, as ask and have.
So that you see though prayer purchase not, and change
not God, it is a naturally, morally and economically neces-
sary qualification and condition of our reception, and thus
only it hath the nature of a means.
IL There are three sorts of prayer, which are not in vain,
and yet much differ as to their success. 1. There is prayer
that is not dissembled, but cometh only from natural prin-
ciples or common grace ; such as Ahab's humiliation, and
the mariner's prayers in Jonah ; and it is like the Ninevites,
and Simon Magus's desires to escape punishment. This i«
not in vain, I cannot say that God is under any promise to
grant it, but he oft doth grant it, and pity such as cry to him
in their misery. Which it seems was the case described,
Psal. Ixxviii. cvii. And whether Manasseh's was any bet-
ter, I know not.
2. There is the prayer of sincere, weak Christians, who
are guilty of much weakness of faith, and coldness of desire,
these yet through Christ have certain promises of necessary
things. 3. There are the fervent and faithful prayers of men
of eminent faith and holiness ; and these oft prevail for ex-
traordinary blessings, which are not promised to the prayers
of every true Christian. Elias, and Elisha, and Peter did
miracles by prayer. There are devils, and sins, and suffer-
ings, that go not out but by fasting and prayer. The effec-
tual, fervent prayer of an excellent, righteous man, availeth
472 OBEDIENT PATIENCE.
more than ordinary Christians. If church history may be
credited, such were the prayers of Gregory of Neocaesarea,
Martin of Tours, and some other holy men that prevailed for
wonders or miracles with God. All attain not their success.
III. And I will tell you what grant of prayers you may
or may not expect from God. 1 . The attaining of salvation,
or our ultimate end, every true Christian doth pray for, and
shall obtain. 2. The obtaining of all those means which are of
absolute necessity to salvation, every true Christian prayeth
for, and shall obtain ; such as are our part in the merits and
intercession of Christ, the pardon of sin as to the damning
punishment, the necessary grace of the Spirit, deliverance
from the dominion of sin : these we may be sure of.
3. There be some subordinate means so ordinarily need-
ful, though not absolutely necessary, that we must pray for
them with great earnestness, and may pray for them with
great hope, though not with certainty of obtaining them j
such are the use of Bibles, the benefit of a faithful minister,
sacraments. Christian society, time of preparation for a com-
fortable death, &c.
4. There are some things which seem better to selfish
persons, and to flesh and blood, than indeed they are, and
are of very mutable, various use j sometimes they are good
for us, and at other times hurtful ; to one man they are good,
and to another bad : such are outward prosperity, wealth,
honour, ease, health, friends and life. God best knoweth
both to whom these things are good, and when, and how far,
and how long ; and because we know not, we cannot tell
when, and how far, and to whom God will give them, when
we pray for them ; but we must ask in hope, according to
our best understanding, and willingly leave all to the wisdom
and will of God.
5. There are some things which would be certainly good
for us if we had them, which sin maketh us unfit to receive,
or, as the Scripture speaketh, '* unworthy of," not only in
the sense of the law of works, as all are, but even of thie law
of grace, or God's ordinary Gospel dispensation. Such are
greater measures of grace, and of victory over sin, assistance
in duty, and the enjoyment of the best means, and freedom
from some temptations and afflictions. Guilty, culpable
Christians of the worst sort, that have less faith, and desire
and obedience than better men, cannot expect that in that
OBEDIENT PATIENCE. 47^
condition their prayers should prevail as moch as better;
and that God should not punish them by any correction, or
deny them greater grace and glory.
6. A strong Christian who hath before lived by faith, in
a holy fruitful life, and overcome the strong temptations of
flattering prosperity, and fetched most of his daily comforts
from the hopes of heaven, may expect with high probability,
though not with absolute certainty, that God should give him
in answer to his prayers, an answerable victory over all the
temptations of adversity, and deliver him from such suffer-
ings as else would be to his greater hurt than good.
7. Those that God called to propagate the Gospel by the
attestation and seal of miracles, had answerable faith and
grant of their prayers.
IV. By thus much you may see, that while prayer and
hope are guided by God's word of precept and promise, they
are far from being in vain : and though he give us not all
that we desire, he giveth us all that we ought to desire ab-
solutely, and all that we should conditionally desire, if we
have the condition.
For, 1. Prayer goeth to him that can easily give us what-
ever we need, without loss, or cost, or difficulty. To him
who is more full of goodness than the sea of water, or the
sun of light. And if the sun be an intellectual, free agent,
it should in reason be no hard matter to believe, that it is
willing to give us light.
2. We come not to God before he calleth us : he hath
commanded us to ask : it is in his own appointed way and
mesns that we wait for mercy.
3. Sincere prayer cometh from God, and therefore is ac-
ceptable to him. It is his Spirit that giveth us holy desires,
and teacheth us what and how to ask ; and causeth us to
believe and hope for mercy. And God despiseth not his
Spirit's work. If it cause us but to groan out sincere de-
sires, he knoweth the meaning of them.
4. In prayer we retire from ourselves to God. We exer-
cise repentance in humble confession : we acknowledge our
insufficiency, emptiness and unworthiness, and so are the
more fit, as beggars, to receive the gifts of his free grace.
5. True prayer disposeth us to the right use of all that
God shall give, and that is the way to obtain our desire.
Prayer confesseth sin, and implieth that we take heed of sin-
474 OBEDIENT PATIENCE.
ning for the time to come : it confesseth imworthiness, and
therefore implieth a promise to be thankful. It trusteth to
God, and seeketh all of him, and therefore implieth our pur-
pose to live to him and please him.
6. We go to God in the name of Christ, and have a Me-
diator whom he heareth alv^ays. We plead his worthiness,
and that by his own command.
7. And prayer hath many promises from God, who is
faithful, and never brake his promise. " Ask and ye shall
receive."
8. Lastly, though we have not all that we would have, yet
experience greatly encourageth us to pray, and tells us that
prayer hath prevailed with God.
I know that the devil and unbelief has many dissuading
objections.
As, 1. ' That God is not moved by our words, much less
by long prayers/
Answ, But our hearts are moved while just desire is ex-
cited and exercised, and thereby made more fit to receive
God's gifts. We pull the boat to the shore, and not the
shore to the boat, when we lay hold on the shore and pull at
it. If this reason were good, all means in the world were
vain as well as prayer. If we do good, and obey God, and
forsake sin, if it were to perfection, all this maketh no change
in God : shall we therefore conclude, that it is vain, and no
means of his acceptance and blessing. Your eating, and
drinking, and trading, and ploughing, and sowing, and study,
and travels, make no change in God : are they therefore all
in vain? And will he give you all that you want without
them ? Changes are made upon the receiver, not on God.
Object. 2. * God knoweth what we want without our
prayer, and he knoweth our desires.'
Answ, What though you know what a beggar wants, or
what your child wants ; will you think him a fit receiver, who
thinks himself too good to ask, or thinks you must give him
all without asking ? Is it not God himself that hath bid you
pray, and are his terms too hard ? Have you less need than
Christ himself had, who spent whole nights in prayer ?
Object. 3. ' Many live in prosperity that never pray, and
many in adversity that pray.'
Answ. Dives lived in prosperity, (Luke xvi.) and so did
Herod and Pilate, and so do many Turks and heathens : is
OREDIENT PATIENCE. 475
Christianity therefore in vain ? And will you be contented
with the portion of such men? Go into the sanctuary and
see their end. Are those now in prosperity who are in hell
with devils, past help and hope ? Prayer is not to make us
richer and greater in the world than other men, but to make
us better, and obtain salvation. Do you judge of men by
their case in this world or the next? And are those men
prosperous, who are the slaves of the flesh, and the world,
and the devil ? And are they not better, who are secured of
the love of God?
V. But I will next tell you, what cause you have of pa-
tience, even when God seemeth to deny your prayers.
1. It is an unspeakable mercy, that he will not deny us
any thing that is necessary to our salvation. Is that man
miserable, and should he murmur, who is a child of God, a
member of Christ, and an heir of heaven ; and is pardoned,
sanctified, and shall be saved ? Is there not enough in Christ
and heaven to satisfy you ?
2. God gave you mercy, yea, invaluable mercy, before
you asked it : he gave you your being and reason unasked ;
he gave the world a Saviour unasked : he gave you Chris-
tian parents, teachers and books unasked : and he gave you
his first grace unasked, and many a deliverance since ; there-
fore if he deny you what you ask, it is not because he is
backward to give.
3. If it be any outward thing that he denieth you, be-^
think you whether God or you be more fit to dispose of
such. Have you more authority and right ? He owed you
nothing : if he have given you long ago, be thankful for that
though it be past, it was freely given. And who is wiser,
andjbetter knoweth how to use you and all men ? Is it God
or you ? Who is better, or more unlikely to choose amiss?
And again, remember how great a sin it is, to grudge at
God for his government of the world, and to desire to de-
pose him, and to dispose of any thing ourselves. Is this
your subjection and submission to his will? Did not Christ
by his example teach you better, when he said, ** Not as I
will, but as thou wilt V* And " if this cup may not pass
from me unless I drink it, thy will be done ;" Matt. xxvi.
39. 42. Man's duty, holiness, interest and restlieth in bring-
ing over his own will entirely to the will of God, and his sin
and misery in resisting it.
476 OBEDIENT PATIENCE.
4. Either you are sure that what you ask is best for you,
or not. If it be wealth or health, you are not sure ; more
perish by prosperity than by adversity. I before told you
that men are condemned for loving somewhat more than God,
and holiness, and heaven, and preferring it in their choice.
And do you think men are more like to over-love sickness,
and poverty, and crosses, more than health, and wealth, and
pleasure ? And would you have God give you that which is
worst for you, only because you pray for it or would have it?
You will not do so by your child, no nor by your swine,
lest he burst his belly.
But if it be grace, and that which you are sure is best for
you, your first duty is to examine whether there be not some
great impediment in yourselves, which is the cause of God*s
denial. Do you go to the root of your old sins in your pe-
nitent confession ? Do you hide no secret guilt or sin, and
deal too gently with it? Do you humble yourself to those
that you have wronged by word or deed ? Do you make
just restitution, so far as you are able, to all that you have
defrauded ? Do you not dally with temptation, and wilfully
renew your guilt? Do you not overmuch hanker after
worldly prosperity, or some sinful pleasure ? Do you not
wilfully omit some certain duty to God or man, in your re-
lation or converse, and look after none but yourself, and live
unfruitfully to others, your children, servants and neigh-
bours ? If conscience find such guilt as this, presently en-
deavour faithfully to amend it, and then beg God's further
grace, and you shall find him not unwilling to give it you.
But if none of this be the case, but you have the testi-
mony of your consciences, that excepting your unwilling im-
perfections and infirmities, in simplicity and godly sincerity
you have your conversation in the world, and endeavour true
obedience to Christ; then you may be sure that God hath
denied you no grace essential to Christianity, and necessary
to salvation.
5. And as to increase of grace and higher measures, re-
member that even the desire of it is an unspeakable mercy :
for the desire of perfection is the mark of sincerity, and so
of salvation. Be thankful to God for those desires. But
this is the affliction next to be spoken to more distinctly.
OBEDIENT PATIENCE. 477
CASE XIV.
Weakness of Grace, Knowledge, Faith, Love, Comfort, Great
Corruptions.
It is one of the greatest burdens to an upright soul, to be
kept under spiritual languishing and weakness, and to have
but a low degree of grace. When knowledge is so small
that it will not free us from daily uncertainties about truth,
and duty, and sin ; and all that plead for their several opi-
nions perplex us ; and Scripture seemeth unintelligible to
us, and we do but grope after God as in the dark, and are
overwhelmed with strange, unsatisfied thoughts of God, and
of Christ, and of the world which we are going to.
When faith is so weak, that we trust Christ for heaven
and earth, with fear, and unquietness, and distrust ; and can
scarce tell whether our faith overcome the world ; and our
trusting Christ for heaven would make us forsake earth and
life, rather than hazard it by wilful sin ; when doubts and
fears do tell us that we have little faith.
What a calamity is it, when our hopes of heaven do so
little rejoice us, that every worldly suffering seems strong
enough to quell and quench our joy! Yea, we have more
dread than desire, more trouble than joy, when we think of
dying, and of the next life !
What a calamity it is, when our love to God, and Christ,
and glory, is so small, that we are in fear that we love more
this body, and worldly prosperity, and pleasure ! When all
the thoughts of God's essential goodness, his love and
mercy to us and others, and all the wonderful love and mercy
of our Redeemer, and all the mercies on earth, and promises
of heaven, will scarce warm our hearts with love and thank-
ful joy in God ! And yet we can easily love, and over-love
our flesh, our house, our lands, our friends, and fanciful
amorousness is a common disease.
What a calamity is it that we have no more government
of our thoughts, to keep out covetousness, pride and lust, and
to cast out Satan's abominable temptations.
And that when we know that God trieth us to exercise
our patience, we can no better overcome fear, anger, grief
and discontent. Should we be patient under all this want
of grace ?
Answ. This is to me the greatest burden in this world,
I
478 OBEDIENT PATIENCE.
and I suppose it is so to all sound Christians, as to conside-
rate trouble of mind, though loss of friends or bodily pains
may stir up more passion. That which was before said about
uncertainty of salvation, must be taken in about this case.
And, 1. Let us make sure of our sincerity, before we talk
of imperfections ; if we can know that we have the truth of
special grace, we may know what to say to the case of our
infirmities. And for that, still remember what I said before
about the sincerity of faith. If you have so well thought of
this world and the next, and of Christ, that you are soundly
resolved to trust Christ for grace and glory, to the forsaking
of all that stands against it, you have saving faith and title
to salvation, I opened it before to you by two similitudes,
of a patient that practically trusteth his physician, and a
poor prisoner that practically trusteth one that promiseth
him a lordship in a foreign land. Though you venture with
fear and trembling, if you will venture all on Christ, and
leave all for him so far as he requireth you, it is saving faith.
Practically trust him and he will save you.
2. When you are got thus far, remember that as you
were born in sin, so you too long lived in it. Sin had along
time to darken your understandings, and harden your hearts,
and corrupt your wills, and set you at a greater distance
from God : and do you think all this must be undone and
cured very easily, and in a moment, or as soon as you de-
sire it? It is an unspeakable mercy that it is so far cured,
as that you are translated from death to life, and made new
creatures, and the heirs of heaven : and moreover, that Christ
hath undertaken the perfect cure in his time and way. Grace
somewhat imitateth nature : you were not born as soon as
conceived, nor were you at ripe age as soon as born. Your
growth and strength came by degrees in time ; you had not
your learning all at once, but by long study. You get not
your riches by trading or labour in a few days : your land
brings not fruit to perfection as soon as it is sowed ; nor
your trees as soon as they are graffed or planted : and must
not so great a work as the cure and sanctifying of a soul, be
done by such degrees i
3. And consider that you must not be mere patients, but
also agents in the increase of your grace and strength. It
must be had by exercise; the frequent acts must increase
he habits, and God will not do it all without you ; he hath
OBEDIENT PATIENCE. 470
appointed you means to use, and will try and exercise your
obedience therein. As he giveth not life and strength to
those that will not take their food, nor the fruit of the earth
without our labour, so neither hath he promised to give
more grace, save in the patient use of the means which he
hath appointed. Time, means and diligence are needful.
4. And alas ! most Christians are too slothful, and use
means negligently, and then look that God should give them
as much grace, at their mere wish and prayer, as if they were
laborious and diligent. And too many do venture on sin,
and so keep under grace by careless living.
5. And some unskilfully use means for one sort of grace
when it is another that they most need, and should use the
means accordingly. When they should excite and feed their
faith, and hope, and holy love, by the consideration of God's
truth and goodness, and his love in Christ, and by heavenly
doctrine and thoughts endeavour to [get a heavenly mind,
some study small controversies, and some perplex them-
selves with scruples about duties and sins of their own mak-
ing, and some plunge themselves into confounded and be-
wildering thoughts, and think over again all satan's temp-
tations ; and some only strive to get a more passionate
weeping sorrow ; and much neglect all serious endeavours
for a believing, loving, joyful soul.
6. You must remember that many Christians grow in
grace and do not know it, but think that they go backward,
or have none ; because they do not sufficiently observe
wherein the nature of sanctifi cation doth principally consist:
some lay it on passion, and some on memory, and some on
the belief of their own sincerity, justification and salvation,
and some on words and free expression, whereas it chiefly
consisteth in the estimation of the judgment, the resolution
of the will, and the obedience of our lives. If you esteem
God's grace and glory better, and sin worse, and the world
to be good or bad, as it seryeth grace or sin, then you grow
in understanding. If you are more firmly resolved to place
your hopes, and make your choice according to this estima-
tion, and to please God, and secure grace and glory, what
ever it cost you, and to avoid wilful sin, which is your dan-
ger, and to use the world for holy ends, especially if you love
wisdom, and holiness, and justice better, and hate sin more
than you did heretofore, then your will doth grow in grace.
480 OBEDIENT PATIENCE.
And if you shew this will and choice in more obedience of
life, avoiding known sin more, and endeavouring to do good,
and devoting yourselves more entirely to God, then you
grow in holiness of life. Though your memories grow
weaker, and though your holy passions and feelings should
grow less, and are less able for long meditation, or to keep
an order or steadiness in your thoughts, and though you
want words in prayer and discourse, and though fears and
peevish angriness, and troubling thoughts should by weak-
ness or temptation get more advantage of you, yet all this
stands with rootedness and growth in grace.
7. Forget not what you were heretofore. Had you not
formerly a higher esteem of worldly things, and less fear of
sinning than you have now ? Growth in grace may be like
the growth of your trees, or corn, or flowers, or the shadow
on your dial. You do not see these grow or move ; but if
you come after a sufficient time, you may see that they are
grown. We are bigger at age than in childhood, and yet we
never saw ourselves grow : it is by insensible degrees.
Strong Christians have more knowledge than they had, and
a more fixed resolution for God and heaven, and a greater
contempt of worldly vanity, and victory over fleshly desires
and wilful sin, though they perceive not how these grow.
8. Be thankful that you desire to be better : those de-
sires (as is aforesaid) prove sincerity, and are the earnests
of what you do desire, and are a greater blessing than all
the riches of the world : God that gave them you will not
see them lost. The grace which we have on earth, is de-
siring, seeking grace : desires are our best evidence here ;
" Blessed are they that hunger and thirst after righteous-
ness;" for they shall be satisfied hereafter. We must know
the difference between earth and heaven : it is there that we
shall have all that we desire. Here desiring and seeking is
our work : perfection is the prize and crown ; which is not
to be had till we have done our race and warfare. The womb
is but the place of preparation for what is to be enjoyed in
the open world ; and no great matters are there to be ex-
pected ; we must not look for more on earth than its part.
9. And when all is done, God is a free agent, and giveth
his grace in such variety as he pleases, and doth not give to
all alike. As he freely diversifieth nature and common gifts,
so doth he several degrees of grace. It is an unspeakable
OBEDIENT PATIENCE. 481
mercy to have so much as shall save us from the hell we de-
serve, and give us right to life eternal ; though we yet are
faint through weakness, and have not the strength and com-
fort which we desire,
10. And though we have yet much corruption left uncur-
ed, we have helps appointed us to overcome them ; and the
exercise of grace against all such enemies, is much of its glory,
and sheweth its amiable worth ; as darkness sets out the
worth of light, and sickness of health, and death of life.
Diseases occasion the honour of our physician. Where sin
hath abounded, grace hath superabounded. The whole need
not the physician. We must have daily use for Christ, both
to pardon us, and to cure us ; God could have prevented
Adam's fall ; but he hath permitted it, and permitteth all
the sin in the world, though he cause it not : and he know-
eth how to use it to his glory. All souls in heaven were
once sinful, saving Christ's : we must daily be washed in
his blood. We shall never perform a duty so innocently as
to need no Saviour and pardoning grace. Where there is
no enemy, there is no war ; and where there is no war, there
is no victory ; and where there is no victory, there is no
triumph.
11. And that God who freely pardoned all our reigning
sins before conversion, will surely pardon all our mere infir-
mities, when we renew our faith and our repentance. He
that through Christ can forgive such as were enemies, will
forgive a son : and being reconciled by Christ's death, we
shall be saved by his life.
Not that any of these considerations should reconcile us
to sin, or abate our hatred of it; it must be our grief that
any thing should cleave to us which is hateful to God, which
killed Christ, and which is so contrary to holiness and hea-
ven : but use no such impatience as hindereth the sense of
the love of God, or the grace of Christ, or the thankful ac-
knowledgment of his mercy. Fight against sin as well as
you can, and serve your Lord as well as you are able : but
do not sit down and cry, because sin is too strong for you,
and because you can serve God no better; complain to
Christ in order to beg his help and grace ; but use not com-
plaint instead of endeavour.
Thank God that you are weary of sin, and say with Paul,
VOL, XI. I I
482 OBEDIENT PATIENCE.
" O wretched man, who shall deliver me 1" so you will but
say next, ** I thank 'God through Jesus Christ our Lord."
And now you are weary and heavy laden, come to Christ for
ease and rest. And remember, that (if you were ungodly)
you could once have endured sin without weariness. Who
heard you then impatiently cry out against it 1 Yea, you
were loath to think of leaving it. And look about you on
the multitude of the ungodly, and you shall see how far they
are from being impatient with their sin, though it be mortal ;
when they can scarce be patient towards him that would
but save them from it. They grudge at God because he
will not give them leave to sin, and not because he doth not
cure them. O how contrary is the impatience of saints and
wicked sinners !
12. While you remember what grace you want, remem-
ber also both what you have received, and what is promised
you, that thankfulness and hope may keep you from discou-
ragement. You are not cured, but you are alive ; and Christ
hath promised you a cure. In many things we all offend ;
James ii. 2. " He that saith he hath no sin, is a liar ;"
1 John i. 8. Paul tells us that he had not obtained perfec-
tion, but he rejoiced that he was pressing towards the mark ;
Phil. iii. 12, 13. "We may rejoice that our Captain hath
overcome the world ;" John xvi. 33. " And he will shortly
bruise satan under our feet;" Rom. xvi. 20. vii. 25. Christ,
that cured all bodily diseases on earth, will cure spiritual
blindness, lameness and deadness too, if we have but grace
enough to go to him for more.
13. Lastly, the more weary you are of sin and weakness,
and the more desirous you are to know God better, and
love him more, and praise him with greater cheerfulness and
joy, the more you should long to be with Christ. Heaven
will deliver you from all imperfection ; from all darkness,
unbelief and dulness ; from all sad, uncomfortable thoughts,
and from all, both alluring and molesting temptations. O
that we could believe that more strongly, and then our ho-
nest impatience with sin and imperfection would but quicken
us to the means of our deliverance, and help our joy in the
for^ight of that blessed change, which will leave no matter
of discontent, and will give us more than we could here
desire.
But to those who are overmuch dejected at their imper-
OBEDIENT PATIENCE. 483
fections and remaining faults, I add these cautions. 1. See
that it be not the disgrace, or the outward troublesome
fruits of your sin, which gi ieve you more than the sin itself.
2. Take heed, lest while you complain of your badness,
there be no secret pride and hypocrisy, to make you angry
with those that think you but as bad as you call yourself.
It is an odd kind of contradiction, at once to be impatient
because we are so bad, and also impatient with them that
take us to be so 9 and not to endure another to say that of
us which we say ourselves.
3. The worse you take yourselves and your sins to be,
the more you should esteem and desire a Saviour and his
grace to heal youj and rejoice that a full remedy is at hand^
and freely offered you ; and be the more thankful for that
mercy which is given, and which is promised to so unworthy
sinners.
4. Shew your impatience with sin and wants, by hating
sin, and diligent using the means of cure, and not by idle,
discouraged, despairing complaints.
5. Remember that our Head is perfect for us: his merits
and righteousness are perfect : he is fully perfected in glory:
and is it nothing that he is related to us, as our Surety, Sa*
viour and Head ? He hath his glory for our good.
6. Remember that no sin or imperfection shall condemn
us, but that which we had rather keep than leave, and love
more than hate it : and that all things are tolerable which
will end in heaven. We groan, being burdened both with
sin and sorrow in the flesh ; but we wait for full deliverance
from the bondage of our corruption^ipto the glorious liberty
of the sons of God.
CASE XV.
When God doth not Bless the Labours of' our Callings, Minis-
ters, Parents* Endeavours for Children, for near Relations,
Tradesmen, Endeavours for the Church.
Another case which greatly needeth patience, is, when
God doth not bless and prosper our endeavours j when mi-
nisters study> and preach, and pray, and yet see but small
fruit of their labours ; few converted, reformed or strength-
ened, but all their labour seemeth lost. When parents take
pains with their children, and they remain still obstinate
and wicked. When magistrates' endeavours are frustrated
484 OBEDIENT PATIENCE.
by a contentious, rebellious people. When men labour in
their lawful callings, and all goeth backward, and God seem-
eth not to bless their labours. In sickness our physic doth
not prosper. When we are falsely accused, our just defence
is not believed. When we endeavour the public good, we
prosper not. This maketh men fear that God forsaketh them.
These several causes should be severally considered.
And the case of unprosperous ministers, I confess, is very
bad. When a man from his youth is devoted to that holy
work, and by many years' hard study prepared for it, and is
drawn to it by a longing desire to do good, and studieth for
it all his life, and spends time and strength in constant la-
bour, and after all can see small fruit ; this lieth heavy, and
tempteth them to doubt whether they were called of God,
and whether they are not unfit for the work, or unfaithful
in it. Through God's great mercy it is not my own trial :
I know not that ever I laboured any where in vain ; but I
have lived near far better men, who have lived to above four-
score years of age, and have said, that they know not of
two souls converted by them in the parishes where they
lived : some speed better upon such as came from other
parishes, and some on very few at all. And alas ! to see no
better fruit of such employment, than barely to have a
benefice to live on, and some reverence from the people, or
a few good words, is a poor encouragement.
But, 1. The first thing to be done in this sad case, is, to
search whether the fault be not in ourselves. Whether we
choose such subjects to preach on as are most suitable to
the hearer's state, andfemost fit to convince and win them :
whether we study plainness and familiar words, and a close,
convincing way of speech : whether by familiar conversa-
tion with them we get their love and also find out their ig-
norance, error and sin, their objections and doubts, that we
may know what they need ; and whether we deal with them
privately and personally as well as publicly, for their instruc-
tion : whether our lives preach to them as well as our
tongues, and shew them that we believe what we speak ; and
whether we do all in the expression of unfeigned love, and do
them all the good we can for their bodies, and quarrel not
with them for worldly things,'but lose our right rather than
scandalize them, and harden them against the truth. If any
of this be amiss, it must be amended ; if not, then consider.
OBEDIENT PATIENCE. 485
2. That to labour is our part, and to prosper is God's.
Paul and A polios can but plant and water, but it is God that
must give the increase. Christ himself both preached and
wrought miracles in some places, when yet few believed on
him ; yea, though the people cried him up, it was no great
number that were thoroughly converted by all his preaching
and works ; that being reserved for the coming down of the
Holy Ghost, after his death and resurrection. And in some
places few were converted by the apostles : Even among the
learned philosophers at Athens, how little was their success ?
3. God knoweth his chosen, and all shall come to Christ
that the Father hath given him, and none of them shall be
lost : and God loveth souls and holiness better than we do :
all souls are his ; and Christ knoweth the price of them.
And we know that all that God doth is good, and we shall
see the reason of it at last.
The prophets and apostles had more unthankful requi-
tals, than the mere loss of their labour with the greater part.
They were also persecuted, scorned and killed, by -.them
whose salvation they desired. •'* Which of the prophets
have not your fathers killed and persecuted," saith Christ,
Matt, xxiii. See Isa. liii. 1. &c. John xii. 37, 38. Acts
xvii. xix. 9. xxviii. 24. Yea, to some the word is the sa-
vour of death unto death, and Christ is a stone of stumbling,
and ministers are the scorn of the world, and the ofFscour-
ing of all things ; and, alas ! they must be witnesses against
their hearers to their condemnation, and must " shake ofF
the dust of their feet against them."
4. If our success were according to our own desires, it
would be beyond what God intendeth for men in the world :
we would have every man in the world converted and saved.
It is our duty to desire and endeavour it as far as we are
able ; for it is not God's decrees, but his commands which
are our rule ; Luke iv. 25. *' Many widows (saith Christ)
were in the days of Elisha, but it was not to many that he
was sent." We may have comfort in our just desires and
endeavours.
5. God will accept and reward us, according to our faith-
ful work, and not according to our success. A bad man may
be used to save other men's souls, when his own is lost;
** Though Israel be not gathered, yet shall I be glorious in
the eyes of the Lord, and my God shall be my strength ;"
L
486 OBEDIENT PATIENCE.
Isa. xlix. 5. It is spoken both of the prophets and of Christ.
It was to **the lost sheep of the house of Israel," that Christ
saith he was sent ; and he is called a member of the circum-
cision. And yet Israel was not gathered, when he would
have gathered them as a hen doth her chickens ; Matt.xxiii.
But they were to be utterly ruined for rejecting him ; 2 Cor.
ii. 14, 15. ** Now thanks be to God, who causeth us to
triumph in Christ, and maketh manifest the savour of his
knowledge by us in every place. For we are unto God a
sweet savour of Christ in them that are saved, and in them
that perish. To the one the savour of death to death, and
to the other the savour of life unto life ; and who is suffi-
cient for these things V faithful labour is never wholly
lost.
6. And one soul is so precious, as is worth more than all
the labour of our lives. He is a hypocrite himself, and no
faithful minister of Christ, that had not rather save one soul,
though he live in poverty, than have the richest bishopric,
and save none. His money shall perish with him, who lov-
eth money better than the soul of the poorest beggar.
7. There may perhaps be many more souls converted
than the preacher ever heareth of. The work hath often
obscure beginnings. You know not what workings may be
in the secret hearts of sinners : and some are bashful, and
some have not opportunity to shew themselves. I have vi-
sited some aged women before death, who were not noted
for any zealous profession of religion, but what they shewed
in the church assemblies, and I found them of solid under-
standing and experience ; and perceived by their talk that
they had been constant in all secret duties, and conscionable
in all their course. And when I inquired farther, I found
that they had husbands that restrained them from the so-
ciety of godly people, and from all open manifestation of
w^hat waa in their hearts, save what their church-worship and
upright living shewed. And this is the case of some children
and servants, who are under the restraint of bad parents and
masters. We must not then conclude, that all the seed is
lost, which seemeth buried, and appeareth not to us.
8. It is not lost labour which doth hut restrain men from
being worse. The suppression of vice, and the keeping up
a profession of the truth, is worth all our labour ; as also
the keeping out heresies and errors ; and it is worth our la
OBEDIENT PATIENCE. 487
bour to feed Christ's sheep, and help to confirm such as are
true Christians already, and to increase the grace they have ;
and to comfort the sad, and resolve the doubting, and edify
the body of Christ. Surely, the work which is to be
done in guiding and edifying the converted, requireth as
great skill at least, as that which is required to the convert-
ing of infidels and wicked men ; (though the change made
on the learners be not^o great, in regard of the * terminus a
quo ;' for the higher includeth the lower,) and more learn-
ing is necessary to teach the higher form, than to teach the
alphabet. Some are for planting, [and some for watering ;
some went forth to make disciples of the nations, and bap-
tize them, and some were to guide them when baptized, and
teach them to observe all Christ's commands.
9. If your study and doctrine edify and save yourselves,
it is an unspeakable mercy ; you have had the comfort of
sweet and holy studies, and the pleasant work of opening
and pleading saving truth : and if all this study and preach-
ing have but prevailed with yourselves, and conquered your
own sins, and subdued your souls to the obedience of Christ,
how happy are you ! Yet all this is not said to make you
indifferent as to your success ; I further, therefore, advise
you, 1. Long for the winning and edifying of souls ; for I
have observed, that few prosper this way, but those that
earnestly desire it.
2. Pray hard for them to God, and see that you neglect
not your own duty. Study for eminent abilities : preach
plainly, earnestly, reverently ; exhort them personally, do
them good charitably ; hurt none ; avoid scandal ; live as
you teach ; shun all unnecessary crossness and singularity ;
'* keep the unity of the Spirit in the bond of peace with all
true believers ;" and patiently leave the issue to God.
3. If you are distasted through prejudice, and have long
laboured without any notable success, advise with your
brethren whether you should not remove, and another^ be
not more fit for that people, and you for another, and do ac-
cordingly.
II. As to the second cause of the frustration of all en-
deavours for the souls of children and servants, I touched it
before. I confess it is a grievous case to bring up children
who will be slaves of satan, plagues to the church, and fire-
brands in hell ; and to speak to them in vain, as blocks or
48B OBEDIENT PATIENCE.
madmen. But good men have lived comfortably that had
bad children : Adam had a Cain, Noah had a Ham, Abra-
ham had an Ishmael, Isaac had an Esau, Jacob's sons greatly
sinned ; Eli had an Hophni and Phinehas, Samuel's sons
forsook their father's v^^ay ; David had an Ammon and an
Absalom, Solomon had a Rehoboam, Hezekiah had a Ma-
nasseh, Job justly feared his sons' forgetting God in their
fulness, and lost them in it : Christ saith, the son shall be
against the father; Matt. xiii. 12.
And if you have but one good child, you owe great
thanks to God for that. If a minister must not deny God
his thanks, nor himself his comforts, though most of his
flock prove obstinate and perish ; neither must parents be
unthankful or uncomfortable, if most of their children
should be obstinate and perish, if God permit it, who hath
more interest in them than you have ; you must submit, and
take comfort in your good desires and faithful duty : But O
see carefully that you neglect not love, and prudent dili-
gence, and good example, and that you keep out of tempt-
ing company, and keep under suitable means.
III. And it is as near a trial, when a husband cannot
convert a wicked wife, nor a wife a wicked husband, but
one must lie in the bosom of a slave of satan, and an enemy
of Christ, and no persuasion will do such good. The near-
ness maketh the affliction very great, such as few that have
not had sad experience of it can know. It is a very hard
thing to love such with a true conjugal love, who have no
true loveliness of soul, but hate the holy ways of Christ;
and it is not easy to keep up innocency, and godliness, and
peace, under the constant opposition of one so near.
But yet this must be patiently borne, when it cannot
be remedied. For, 1. Usually it is a just correction for a
sinful choice, which must be repented of; and it is a mercy
that your repentance hath some help.
2. It may be such a constant exercise of your grace,
especially patience and prudence, as may render you better
and stronger Christians, than those that have less exercise
by trials.
3. The greatness of the temptations must cause you to
double your watchfulness and resolutions against the sins
which you will be tempted to, and to perform all the duties
of our place. As, 1. See that no pretence of love, or pleas-
OBEDIENT PATIENCE. 489
ing, or obedience, draw you to imitate a husband or a wife
in sin, and to become as bad as they, or to receive any
error from them, or grow cold to holy duties. Some women
that have Papists or other erroneous husbands, cannot tell
how to love and please them, without being flattered or
drawn into their errors ; strong constant trials need strong
and constant watch and resolution : for if you be overcome
to be as they, it is a thousand times worse than all the grief
that you have by them.
2. See that their badness destroy not conjugal affections
towards them : those may be loved as husbands or wives,
who cannot be loved as sincere Christians.
3. See that you exceed mere carnal persons in all the
duties of your relations. If your difference and grief do
cast you into sourness and unpleasing discontented conver-
sation, or if you be as peevish and froward as common per-
sons, you will be a scandal to those that you should win,
and drive them further from religion and salvation. You
must shew, if you are wives, more love and meekness, and
patience, and obedience, than carnal persons do, as well as
more forwardness in religion. Froward impatient wives do
harden many ill husbands in their sin. It hath much pleased
me to hear a husband saying of a good wife, * I differ from
my wife in religion and church orders ; I go to one church,
and she to another : I think she is too precise and strict ;
but I think there is not a better wife, a better mother, and
a better mistress in the land.' A good Christian must be
good in all relations.
4. Continue prayers and winning endeavours while there
is hope.
5. And let the sense of another's sin and misery pro-
voke you to be thankful to God for his grace, and that he
hath not left you to the like.
IV. And as to the next case (when God blasteth our
labours and estates, and prospereth not our callings,) it is
an usual trial : some are ruined by deceivers, and breaking
tradesmen, some by losses at sea, some by suretyship, some
by fire, some by false servants, some by prodigal sons, some
by soldiers, some by unjust suits at law, some over- reached
in bargains about land ; and divers other ways there are by
which the rich have been brought to poverty ; (to say
nothing of gaming, luxury, and such vice, which belongs
490 OBEDIENT PATIENCE.
not to this present case) and by which lawful means of living
want success.
And here, 1. It is your duty to see that there be no
guilt of any other unpardoned sin which God punisheth this
way. Sometimes an estate is blasted by God, because it
was unlawfully got by ancestors : sometimes the owner is
guilty of former defrauding others, and hath made no resti-
tution ; sometimes God thus punisheth some other secret
sin, as fornication, lying, flesh-pleasing, and such like.
Search deep, and see that no such guilt be unrepented of,
and be as a moth or fire to consume your wealth.
2. Especially search lest your hearts grow secretly into
a worldly disposition, and too great hopes of riches and
prosperity, and too great a desire after plenty, and too much
pleasure in the possession, or the hopes of it : if this be your
case, it is God's great mercy to blast all to you, and to
break your idol, and to fire you out of the garrison that you
trust. They that trust in riches, Christ tells you, are as.
hardly saved as for a " camel (or cable) to go through the
eye of a needle :" and it is men*s hope which causest their
trust. When you hope for more from riches than they can
give, you are said to trust in them. If ever God save you,
he will save you from this worldly mind and love : and sure
prosperity is not the likeliest way to that ; but rather wither-
ing the object of your hopes.
3. However, make this use of your crosses, to be more
weaned from the world, and more careful to lay up a trea-
sure in heaven, where fire, rust, or moth corrupts not, and
thieves, pirate, or soldiers cannot steal, and then your loss,
be it never so great, is made your gain.
4. And let your crosses and frustrations call you to ex-
ercise the graces suitable to your condition ; to renew re-
pentance, submission to God's will, prayer and dependance
for your daily bread, abatement of pride, not disdaining the
lowest employment, nor to be beholden to others : and if
you can follow Christ and his apostles in a holy poverty, you
shall quickly be above contempt and want. And let it
make you ply that calling and work which will never disap-
point you : believe and hope strongly, pray earnestly, obey
diligently, be steadfast, unmovable, always abounding in
the work of the Lord, forasmuch as your labour shall not be
in vain, though all your worldly wealth be blasted.
OBEDIENT PATIENCE. 491
V. The last care is the saddest trial of all, when just en-
deavours for church and state, for societies and posterity
seem all in vain : when hopes of peace and piety, and public
good have been high raised, and all soon blasted and turned
into shame. But of this I must speak anon. I conclude all
this case of labour frustrate, and hopes cast down, with this
necessary warning ; Judge of God's love to you by the great
and sure tokens of his love, and not by uncertain transitory
things : If God loved those best that prosper most in ho-
nour and wealth, Turks and tyrants, and the most luxurious
wicked men, would have the best proofs of his love. If your
souls prosper in the increase of faith, and in sweeter or de-
siring thoughts of heaven, and in delight in God and holi-
ness, and in victory over all your carnal afiections, and dis-
contents, and in a more willing obedience to all God's laws,
and in a word, in a fuller compliance of your wills to the
will of God, then you are truly prosperous persons, and
have the certain tokens of the love of God ; when the pros-
perity of fools will destroy them, and turn to the increase of
their sin, and will be but as fuel to hell-fire, and prepare
for endless misery.
CASE XVI.
The common Sin and Misery of the World, and fewness of
Wise and Godlij Men,
A heavier trial of our faith and patience yet is, the
misery of this world by the universal corruption of mankind,
the prevalency of most odious wickedness, and paucity of
wise and godly men : that at five thousand, six hundred and
eighty-two years after the Creation, most of the earth
seemed forsaken of God : five parts of six being hea-
thens, Mahometans and infidels ; and of the sixth part, the
far greatest part are Papists, and lamentable ignorant
Greeks, Armenians, Abassines, Jacobites, Nestorians, &c.
And of the Protestants, so few that so much as seem to be
practisers of the Christian faith and hope, but most live in:
worldliness, and sensuality, if not also in enmity to serioua
piety, and persecution of all that practise what themselves
profess. i on 'Jv
This is a manifold and grievous trial. 1. To our faith ;
while satan taketh advantage by it to make us doubt whe-
ther man was made for another life, when his nature seemeth
492 OBEDIENT PATIENCE.
to have no inclination to it, but rather to abhor it : and ta
doubt how Christ is the Saviour of the world, and died for all,
and would have all to be saved and come to the knowledge
of the truth, when so few of the world shall be saved, and
so many kingdoms and ages damned, when we ourselves
can scarce bear the pain of the stone or cholic patiently, or
the miscarriage or misery of a child or friend. And it
maketh it the harder to us to perceive the goodness, love,
and amiableness of God, who can convert and save the
world, and will not.
I have answered all this so fully in a little book called
'* The Vindication of God's Love," that to avoid repetition, I
will say but this little following :
1. We are fully certain of God's perfect goodness, by
all his works; it being equal to his greatness; and there-
fore no argument can be of force against a certain truth :
Nothing can be true that is inconsistent with so sure and
greath a truth.
2. God's goodness is infinite in act, in his blessed self-
love : no finite creature is an object fit to demonstrate infi-
nite love in perfect act, nor capable of it.
3. Tt is certain * de facto' that God hath made toads,
serpents, dung, and puts sensitive nature in men and brutes
to great pains and death ; therefore it is certain that all this
is consistent with God's perfect goodness.
4. God's love to his creature is his beneficence or com-
placence. He was no ways bound to make all his creatures
equal, nor to give as much to a fly or flea as to a man, nor
to a man as to an angel, or to the sun : nor is it meet that
he complacentially esteem any creature better than it is.
5. It is no way unmeet that God should make a middle
rank of active natures between necessitated brutes and im-
mutable confirmed spirits, even a rank of intellectual free
agents to be governed morally by laws, in a life of trial,
with a power of self-determining as to their wills, and to
leave them to their own determined choice, decreeing ac-
cordingly to judge them; yet resolving to secure the salva-
tion of some. If it be not against God's goodness to make
brutes that have no intellects nor capacity of glory, it is not
contrary to it to make intellectuals merely capable, and
leave them to their free wills.
6. While we are thankful for God's mercies to hie pecu-
OBEDIENT PATIENCE. 493
liar people, the church, we must not, as some peevishly and
rashly do, deny what he doth for the rest of the world. He
useth them not according to the terras of the first law : *' In
the day that thou eatest thereof thou shalt die : he leaveth
not himself without witness while he winketh at their igno-
rance ;" Acts xiv. In that he giveth them abundance of
temporal mercies, fruitful lands and seasons, health and
time, and punisheth them not as they deserve ; so that, ** that
which may be known of God is manifest in them, for God
hath shewed it to them : for the invisible things of him
from the creation of the world are clearly seen, being under-
stood by the things that are made, even his eternal power
and godhead ; so that they are without excuse, because,
when they knew God, they glorified him not as God ;*'
Rom. i. 19 — 21. ** Who hath made of one blood all nations
of men, to dwell on all the face of the €arth, and hath de-
termined the times before appointed, and the bounds of
their habitation, that they should seek the Lord, if haply
they may feel after him and find him, though he be not far
from every one of us ;" Acts xvii. 25 — 27. " And in every
nation he that feareth God, and worketh righteousness, is
accepted of him ; for he is no respecter of persons ;" Acts x.
** He that cometh to God must believe that he is, and that
he is a rewarder of them that diligently seek him :" And
Noah that believed the warning of God, " and prepared the
ark, being moved by fear, became an heir of the righteous-
ness of faith;" Heb. xi. 6, 7. ** God will render to every
man according to his deeds : to them who by patient con-
tinuance in well doing do seek for glory, and honour, and
immortality, eternal life : but unto them that are conten-
tious, and do not obey the truth, but obey unrighteousness,
indignation and wrath, tribulation and anguish to every
soul of man that doth evil, of the Jew first, and also of the
Gentile ; but glory, and honour, and peace to every man
that worketh good, to the Jew first, and also to the Gen-
tiles ; for there is no respect of persons with God : for as
many as have sinned without law, shall also perish without
law, and as many as have sinned in the law, shall be judged
by the law : for not the hearers of the law are just before
God, but the doers of the law shall be justified : for when
the Gentiles which have not the law, do by nature the
things contained in the law ; these having not the law, are
494 OBEDIENT PATIENCE.
a law unto themselves, which shew the work of the la\V
written in their hearts, their conscience also beareth wit-
ness ; and their thoughts the meanwhile, either accusing or
excusing one another ; in the day when God shall judge
the secrets of man according to my Gospel ;" Rom. ii.
The world is not left in despair as devils, under the sen^
tence of the broken law of innocence, but is under the edi-
tion of the law of grace which was made to Adam and
Noah, and is used on terms of mercy and forgiveness, or
else they should not receive all the mercies as they do : they
are all obliged to repent in hope, and to use some means
for recovery and salvation : and God under the law pro-
claimeth himself to be '* The Lord, the Lord God, merciful
and gracious, longsufFering and abundant in goodness and
truth, keeping mercy for thousands, forgiving iniquity,
transgression and sin, and that will by no means clear," &c.
Exod. xxxiv. 5 — 7. God would be no otherwise known to
any men on earth.
And how far men keep or break this law of grace, their
Judge best knoweth : but we know that they shall be judged
according to the law that they are under, and the measure
of talents delivered to them : to whom much is given, of
them much is required : Melchizedec was king of Jerusalem,
even of righteousness and peace : and Job and his friends
seem to have been great men of several countries : in Nine-
veh they " believed God, proclaimed a fast, and God saw
their works, that they turned from their evil ways, and God
repented of the evil," &c. Jonah iii. *' From the rising of
the sun to the going down of the same, my name shall be
(or is) great among the Gentiles, and in every place incense
.shall be (or is) offered to my name, and a pure offering ; for
my name shall be (or is) great among the heathens, saith
the Lord of Hosts ;" Mai. i. IL
John and Christ preached repentance and remission of
sin, before that they preached that Jesus was the Christ : and
the very apostles that dwelt with Christ and followed him,
did not believe till after his resurrection, that he must be
crucified and die for our sins, and rise again, and ascend
and intercede in heaven, &c. They were fools, and slow of
heart to believe all that the prophets had spoken, how that
Christ ought to suffer such things, and so to enter into his
glory ; Luke xxiv.
OBEDIENT PATIENCE. 495
We are too like the Jews, who were so proud of their
peculiarity, that they deceitfully took their outward privi-
leges to signify much more for them than tiiey did : as if all
the rest of the world had been quite forsaken and had been
no people of God, because they had not their covenant of
peculiarity ; when as indeed their peculiarity was mostly
typical, in that they were a type of the peculiar catholic
church under the Gospel, and that Christ was to be a Jew
according to the flesh ; even as their law and the righteous-
ness of it was excellent as typical, and as a schoolmaster
to lead us to Christ, though it was called faulty, and was to
be done away, that a better covenant might take place.
God promised Abraham temporal greatness, viz. that his
seed should be as the stars of heaven, and he should have a
land that flowed with milk and honey: and all this was
made good ; but in such good as this, how small was the
portion of the Israelites ! How small and poor their land
and kings, in comparison to the Romans, Turks, Chinese,
Indians, &c. The whole land of the twelve tribes, not so
big as England ; and they lived most in vexation or cap-
tivity by the Philistines or others, till David conquered, and
Solomon reigned in peace and luxury ; and no longer did
David's line reign over any more than two of the twelve
tribes, and those ere long went into captivity; so that the
glory of the Jews' kingdom was the divinity of their typical
law, and that the Messiah, and the original of the Gospel
church, was to spring from them.
And as to their goodness, all the history and prophets
tell us how bad they were ; and if the lives of most of their
kings be compared with Alexander Severus, M. Aurelius,
Antonine Philos. and Anton. Pius, and Trajan, and Titus,
&c. there will no great cause appear to think that none but
Jews could be saved ; the pride of their peculiar covenant
set them at a greater distance from all others than their real
greatness, wisdom and goodness.
" What advantage then hath the Jew, and what profit is
there of circumcision? Much every way; chiefly because
to them were committed the oracles of God ;" Rom. iii. 1, 2.
And the Christian church hath now the said oracles and
the covenant of peculiarity in a more excellent kind than
ever the Jews had : but let us not follow them in our pride,
lest we follow them in destruction ; for if we be worse than
496 OBEDIENT PATIENCE.
others, we shall suffer more than others, as our light was
greater. Though we only are the church and the peculiar
people, the rest of mankind are part of the kingdom of the
Redeemer, who *' died, rose, and revived, to this end, that
he might be Lord of the dead and the living ;" Rom. xiv.
9. 10. " For all power is given him in heaven and earth,
and he is head over all to the church ;" Eph. i. 22, 23.
Matt, xxviii. 19. And our covenant of peculiarity, is no re
peal of the old law of grace made to mankind in Adam and
Noah by God the Redeemer, who ruleth all upon terms ot
mercy and grace ; and was known accordingly as a merci-
ful, pardoning God, before he was incarnate or known as
such : and so is still known, when as incarnate he is not
known ; and is past doubt, that as much of his grace
and mercy of redemption went before his incarnation, so
much of it still extendeth further than the knowledge of his
incarnation ; as the light of the sun is not utterly gone,
when clouds keep it unseen, and before it riseth, and after
it is set.
And as to the question, * How many among the uncalled
world do fear God and work righteousness, and are ac-
cepted of him? Who art thou that judgest another's ser-
vant? To his own master he stands or falls :' only I repeat,
that Abraham, the father of the faithful, who " saw Christ's
day," thought that there had been " fifty righteous persons
in Sodom ;" a city so bad, that fire from heaven must con-
sume it. And all history tells us, that in all countries there
are pious, virtuous persons, who are hated and derided by
the sensual herd, yea, and persecuted in most places.
This much I think needful to be considered, that we
wrong not God, and ourselves, and others, by clouding his
mercy and goodness, and making difficulties to our faith
and love.
7. And again, and again, I repeat, that no man is fit to
judge diminutively of God's mercy and love, who knoweth
not what he saith ; (and yet speaketh against a certain
truth.) But they that say, more are damned than are glori-
fied, know not what they say : for it is visible, that all the
earth is to the rest of the world, no bigger than an inch to
all England, that I say not, to all Europe : and we see that
each region hath inhabitants connatural here below (water,
earth, air). And we see that the superior regions are most
OBEDIENT PATIliKCE. 497
glorious as well as vast : and I think, that few men of sense
do think, that sun, moon, and stars, and all the orbs, are
made for no higher use than to shine upon, or serve this
dirty world of earth : so that again I say, that hell is like
the gallows, and earth like the gaol, to a whole kingdom or
vast empire : and it is no sign of a bad prince, to have one
gallows and one gaol in his dominions.
8. And we must remember that though hell be but one
word, it signifieth divers degrees of punishment ; and Christ
who best knew, tells ua, that they who " knew not their
Lord's will, shall be beaten with few stripes :" and even to
" Sodom in the day of judgment it shall be easier" than to
those that refuse the Gospel : and it is an airy, active life of
misery that the devils themselves have now.
9. And we see by the pain and death of brutes, that
God doth lay such pain and death on them without desert
by any sin : and is it any diminution of his goodness to lay
more on sinful man ? All confess that he might have killed
and annihilated us without our sin : he that gave a man life
freely for thirty, fifty^ sixty years, was not bound to con-
tinue it for ever. And he that made toads and snakes might
have made us such ; and yet it is certain, that most men
had rather endure any tolerable degree of pain, than either
to be annihilated or made toads or snakes : and we cannot
certainly tell how far those pains may be called tolerable,
which Christ calleth by the name of " easier and few
stripes."
10. It is most certain that when we come to heaven, we
shall be fully reconciled to all God's dealings, and rejoice
in the glory of his holiness and justice, and see no cause to
think diminutively of his goodness and his grace.
11. And in the meantime, let us rejoice that he hath
made us vessels of mercy, and that he hath endued so many
thousands on earth with his grace, and that the heavenly
church is so great and glorious : there will be no want of
number there.
12. And as to the temptations hence to unbelief, con-
sider, that the heavenly hopes, and desires, and lives of all
the godly, do prove that God intended them for heaven ;
all the work of his sanctifying Spirit is not delusion : and
the fear and hope that human nature hath of another life,
VOL. XI. K K
498 OBEDIENT PATIENCE.
doth shew that we have another to expect : and that the
wicked have no such heavenly desire, doth but shew, that
they are incapable of heavenly felicity, but not that all
others are so too.
CASE XVII.
The sad Distempers and Divisions of Christians, and the hurt
they do to the World, and to one another, and the dishonour-
able state of the Church.
Another exercise of our patience is, the great imperfec-
tion, scandals and divisions of Christians, and the hurt they
do to one another, and to the world, and the dishonourable
broken state that they are in.
It is a doleful case to think, how narrow, and low, and
corrupt a state the church was in for four thousand years
before Christ's incarnation : how small it was for the two
first centuries : how quickly shameful heresies did corrupt
it ; how lamentably they multiplied even under persecution :
how quickly the advanced, enriched clergy were corrupted ;
what odious schisms they made in the church ; how they
grieved the hearts of peaceable princes, who with all their
power, were unable to keep even common love and peace
among the prelates, and to get them to live but as quietly
with each other as the heathen did. What a shame is it to
think, how the majority carried it in their most famous
councils ; and into how many sects the church was broken,
and most of them by bishops continued to this day !
Greeks, Muscovites, Armenians, Nestorians, Jacobites, Mel-
chites. Papists, &c. And that so many hundred years' ex-
perience doth not end or heal their rents. To read the dole-
ful divisions and cruelties by the Arrians, the bloody feuds
about Nestorians, Eutychians, Monothelites the Tria Capi-
tula, images, excommunications, particular men's striving
for preeminence, to read how the Papacy sprang up, and
to read the schisms and lives of the Popes, the General
Council's dismal accusations of some of them, their igno-
rance, simony and wickedness. To read of the wars between
the Pope and Emperors, Frederics, Henry IV. and Henry V.,
Otho, &c. And how commonly the clergy swore, and un-
swore, and forswore ; sometimes for the Pope, and some-
times for the Emperor. To read how a council of bishops
made it the Henrician heresy to hold that emperors have a
1
OBEDIENT PATIENCE. 499
power to invest bishops * baculo et annulo/ and that the
pope may not excommunicate and depose them ; and that^
they decreed to dig up the carcases of the dead bishops and
burn them as Henrician heretics, who had been for the em-
perors against the popes : to read of all the horrid cruelties
of bishops and clergymen, in inquisitions, the murder of
many hundred thousand Waldenses and Albigenses, and the
many massacres and burnings for religion since: to see at
this day, that the clergy will not by reason or request, be
entreated to give one another, or the kingdoms of Europe
any peace. What clamours ! what preaching ! what writ-
ings ! what railings ! what diabolical slanders and persecu-
tions of one another ! To see prisons filled, houses rifled,
multitudes of true Christians undone and hunted by one
another ! To see how ignorant the most zealous Christians
are in many places, and, alas ! even the teachers of them ;
and how contentious and prone to sects and bitter censures,
and to justify unjustifiable things, and to make odious one
another, and to speak evil of the things they understand
not, and to be most confident unto rage, where they are most
mistaken ! To hear how confidently contrary sides appeal
to God, and father all their cause on him ! How confidently
and religiously they seem to die, who are executed for con-
trary causes ! The pious words e. g. and prayers of those
in 1660, on one side, and the pious words and prayers of
the Jesuits and other Papists lately ! To hear some swear
others guilty unto death, and the Jesuit appeal to God that
it was all false, and renounce all equivocations and absolu-
tions at their death ! Yea, to hear lately in this parish at
the communion publicly while they received the sacrament
on it, one man swear or vow before God those visible actions
of another, which that other, there and then, as solemnly
vowed to be all false ! To read every week's newsbooks,
whose studied work is with the greatest wit, and vehemency,
and gross lies to draw Christians to hate and destroy each
other ; and while they cry up love and peace, for the same
men so to fight against it, worse than all their public ene-
mies, so'that there appeareth no hope of saving the land; yea,
the most upright Christians from the lies, rage and malice of
professed Christians. So that men seem incarnate devils.
And, alas ! the few sincere souls live below the holy joy
which their Christian faith and hope bespeaketh, in too
I
500 OBKDIENT PATIENCE.
much fear and grief, or tenderness of the Dody. How can
patience endure to see all this.
The case is doleful ; but, 1. Remember that all this doth
but tell us what sin is, and what it hath done to mankind, and
yet men will hardly believe that it is so bad.
2. All this may help you to believe that there is a hell and
devils, that God is not to be accused of it, when sin itself is
so much of misery and hell.
3. All this doth most notably set forth the excellency
of wisdom, godliness and justice, when the contraries are so
odious. It is not godliness, truth or justice, but the want
of them in whole or part, which is the cause of all this evil.
Do but think if all England, or all the world, were but such
as those few humble, holy, charitable, peaceable, patient
Christians, which you and I know ! O what a quiet and
blessed land and world would it then be ! I know the
places where they live in so great holiness, love and peace,
that it is a great delight to live among them. Were all
such as some of my beloved friends and daily companions
are, and have been, it would be such a resemblance of hea-
ven, as would leave no room for the sad complaint of this
objection. And by this we see what an excellent thing true
faith and godliness is in itself. And though in the same
persons there be the remnants of ignorance, error and sin, 1
which are a trouble to others and themselves, this is because *
that grace is yet imperfect, but its excellence appeareth in
being contrary to sin, and so far subduing it, and keeping it
as fire in the chimney, from doing that mischief which reign- t
ing sin doth : and making men so good and useful, notwith- I
standing their remaining faults.
4. And in a life of trial which prepareth us for the re-
ward, it is no wonder if where there be somewhat left for
all grace to oppose, and exercise itself against. What war,
what victory is there where there is no enemy ! and what
crown !
5. The church is Christ's hospital, and is it a wonder
that all are sore and sick ? We are here under his cure : he
hath done much already ; more than all the world could do,
in the work of true regeneration and sanctification : he hath
broken the head of the serpent, and the heart of sin : and it
is dying daily more and more, and it is not the imperfection
that must cause us to undervalue so great a work.
OBEDIENT PATIENCE. 501
6. Christ knoweth his own grace in all believers, even
the weakest, notwithstanding all their faults and follies ;
and he loveth his own, while he hateth their sin, much more
than any man can do : and he pardoneth their remaining in-
firmities, and loveth their persons, and calleth them his bre-
thren, and so must we. If Christ can pardon sin, and love
the uprightness of the imperfect, we must imitate him.
7. As we must live in constant need of our Creator for
our daily bread, or life, or preservation, so must we live in
daily need of the pardoning and healing grace of our Re-
deemer : as once creating puts us not into a state of self-
sufficiency and independence, so neither doth once redeem-
ing us. And the daily benefit of a Saviour's pardon, and
healing grace, is our daily comfort.
8. As I told you before about the imperfection of each
ones grace, God will have a difference between earth and
heaven, and what we want here, we shall there have in per-
fection ; even greater perfection than we can here believe.
9. The faults of all Christians teach us all to think hum-
bly of ourselves, and also not to over-value imperfect man,
nor to trust the best too far ; nor to take all for true or good,
^ which they do or teach ; but to walk cautelously with all men,
and to put our whole trust in God alone.
10. And the worse we all are, the more we discern the
freeness of God's love and grace, and the great cause of
thankfulness that we have for all our mercies.
11. And when we see that the best on earth are so im-
perfect, it should help us all to long for heaven ; where there
is no ignorance or error, no sin, no malice, no proud cen-
soriousness, no divisions, but God is joyfully praised by all,
as with one soul, one mind, one love, one mouth.
12. In all ages and countries where the church hath
been most degenerate, God hath had many that have main-
tained their integrity, and have not consented to the corrup-
tions and contentions of the times, nor run into the guilt of
the ambitious clergy, or of unruly heretics ; and a few such
as are his jewels, are worth many of the earthly, drossy
world.
13. And what wonder is it if nominal Christians that are
real hypocrites and wicked men, be haters and persecutors of
the just, and the plagues of the world, and the chiefest in-
struments of the devil on earth. Certainly the false pro-
502 OBEDIENT PATIENCE.
fession of Christianity is so far from making men good, and
saving them, that it sublimateth their wickedness, and makes
them the worst and most miserable of men.
14. It somewhat tendeth to allay the fears of weak Chris-
tians who think that their faults are inconsistent with since-
rity, when they see that so many of all sorts are so faulty :
they see what God's mercy beareth with in all.
15. And it is no real cause of dishonour to charity ; for
no enemy can find any fault in that. There is no sin against
God or man, which Christ hath not forbidden, and is not
more against than the most righteous alive is ; it is therefore
utter impudence, to charge those faults of men on Christ,
which he forbiddeth and abhorreth. What would they have
him to do more to signify his hatred of sin, than to condemn
it, and prepare hell for all that live and die impenitent ? and
himself to die, rather than it shall go unpunished, even in
those that are forgiven ? and to do so much as he hath done
to destroy it ?
16. And if the wicked will perish by the scandal which
they take at Christian's faults, their impudence maketh their
damnation just. It were else easy for them to see a diffe-
rence between the imperfections of a saint, and the wicked-
ness of a beastly or malignant sinner : and they should ra-
ther gather, that if the faults of serious believers are odious,
their own reigning sin is much more so ; and therefore this
should hasten their repentance.
17. And O how desirable should the common sin and ig-
norance, and divisions in this world, make Christ's appear-
ing and glorious kingdom to us, when the whole church
shall be presented spotless, and beautiful in holiness and
love, and Christ will be glorified in his saints, and admired
in all believers ! The holy city of God, the Jerusalem above,
hath nothing but perfect amiableness, concord, love, and
joy, where all are, though many, yet but one.
CASE XVIII.
Heavy Judgments on the Land, by Plagues, Poverty, Fire and
Wars.
Another trial of our patience is, public, and common,
and heavy chastisements of God, upon whole cities, coun-
tries and kingdoms ; especially by plagues, famine, fire and
war. I. In 1665 how doleful was the case of London ! When
{
i
OBEDIENT PATIENCE. 503
a hundred thousand died in a short time ; when men were
cast by heaps into pits for burial, and when good and bad
were swept away, and the living were hard put to it to bury
the dead, and husbands and wives, and parents and children
who were burying their friends, expected to be presently
dead themselves ; and when the houses that were not used
to prayer, had praying doors, ' God be merciful to us/ being
written on them to notify their case : and when we were glad
to fly into remote and solitary places, and were afraid to
meet a man, lest he should infect us.
2. And how doleful was the very next year's case, where
the rich and famous city of London was burnt ! Oh what a
sight were those dreadful, raging, mounting flames ! How
many thousand houses were consumed in three days, which
pride had adorned with costly furniture, and where luxury
had wasted the creatures of God ! What treasures that had
been long in heaping up, were there consumed ! To see the
streets crowded with men astonished, that looked on all
their wealth consumed, and could do nothing to save it from
the flames ; and others carrying out their goods, and some
laying them in vaults for safety, and some in churches, and
altogether there consumed ! The booksellers hoped that
the famous structure and vaults of St. Paul's church might
have saved their great treasure of excellent books, which yet
did but increase the church's ruin. Yea, the houses of the
most just and godly men no more escaped than the rest, even
where God was daily called upon and worshipped ! No,
nor the churches, where many holy, excellent men had been
famous, fruitful preachers, and where the bodies of thou-
sands of true saints had been buried. About seventy
churches burnt down; when it was but about four years be-
fore that most or many of their faithful pastors had been
cast out or forbidden to preach the Gospel ; and now those
that were set up in their steads are driven out by the flames,
as they lately fled away from the plague ; and most of them
to this day, or very many, lie unbuilt, and God's worship is
performed in such poor wooden tabernacles, as before would
have been made a scorn. And how many thousand families
had no habitation, and were reduced to poverty, and to this
day live in the distress which those flames did bring upon
them ! And since then, how many dreadful fires have con-
sumed many corporations in this land ! Near us, how ca-
504 OBKDIENT PATIENCE.
latnitous was that in Southwark ! and but a fortnight past,
that more dreadful fire at Wapping, where about a thousand
houses, that had above three thousand families, were burnt.
3. And though God hath not yet tried us with any com-
mon destructive famine, poverty causeth thousands to die of
sicknesses taken by want ; even by drinking water, and
wanting fire and clothes, and eating unwholesome food.
And we have oft had notice of the case of Germany, after
the wars, about 1627, when they were fain to watch the
graves, lest the dead bodies should be digged up and eaten ;
and of the more miserable case of Rochel, and others like-
wise.
4. But alas ! bloody wars have been more common, and
men to men more terrible than mad dogs, or wolves, or ti-
gers. We had sad experience of it in England, Scotland
and Ireland ; but other countries have felt much more.
They that have not tried it, know not what it is to live un-
der the power of savage soldiers, who domineer over all, and
make all slaves to them in their own houses, and keep them
under daily fear of death, and take away all they have, and
make no more to kill men, than to kill dogs or flies ; and if
they can but call them enemies, think him the most honour-
able who killeth most. O what dismal sights were our
fields, covered with the dead, and garrisons stormed, and all
countries filled with men-hunters, who took their neigh-
bour's estates and lives for their lawful prey. Besides that
one party of them grew to that inhumanity and blasphemy,
as to make a scorn of death and hell, and so to defy God,
as that to this day the word, * God damn me/ continueth
with them a word of course. And others that professed
piety, fell into pride and presumption, and contentious sects,
for which they usually raged and were confident. Is it not
hard to think of such things with patience, much more to
see and feel much of them ?
But God hath not left us without remedy. I. As to
plagues. 1. The great numbers that die together, make us
think otherwise of it than is meet : it is but death, and all
must die. Not one more dieth of the plague, than would
ere long if there were no plague ; and it is usually a shorter
pain than other fevers bring ; and the pain is small in
comparison of the stone in the bladder, and many other
diseases.
OBEDIENT PATIENCE. 505
2. And the terror of men's danger and dying multitudes
usually doth more to awaken men to repentance and serious
preparation, than other diseases use to do. Though fear
alone make not a sound repentance, fear is a great and ne-
cessary preparatory. I have reason to hope, that the great
plague in London was a help to the conversion of many hun-
dred souls ; not only as it called men to review their lives,
and bethink them of their state ; but as it made them far
more impartial hearers of public preaching and private coun-
sel. There was then in London no scorning at holy serious-
ness and diligence for salvation, in comparison of what is
now. The houses that now roar out drunken songs and
scorns at godliness, and revile, threaten and curse the reli-
gious sort, had other language then, when * Lord have mercy
on us' was written on the doors. When the public minis-
ters fled, God stirred up the charity of many silenced minis-
ters, who till then had forborne public preaching, and they
ventured among them, and begged money out of the coun-
' try for the poor ; visited them, and preached to them in the
deserted pulpits. And the sense of approaching death so
awakened both preachers and hearers, that multitudes of
young men and others were converted to true repentance.
And this was the chief occasion of the public preaching
of the silenced ministers ever since. They had so great ex-
perience of God's blessing, and their young converts were
so sensible of the benefit, that both preachers and hearers
then resolved to hold on as long as they could.
And was not London now a gainer by this plague ? Did
it not make men better ? Compare it and other places then.
At Oxford the parliament of lords, bishops and commons,
who fled thither from the plague, even then in the heat of it
were making that Swearing Act, which ruineth and imprison-
eth nonconformists that come within five miles of any city,
or burgess corporation, and take not their oath and declara-
tion ; (yea, and some lawyers say, conformists too, that have
but once preached in that which they call a conventicle, and
take not the oath.) But in London there is no such work;
they were not then sending the preachers to gaol, or hunt-
ing them as rogues or rebels, but gladly hearing them, and
begging for their prayers.
IL And as to famine or common poverty, I have spoken
of it before. The great distress that the fires and other
606 OBEDIENT PATIENCE.
means have brought on many thousand families, hath but
drawn out the charity of others, and exercised the repen-
tance, humility and mortification of the poor, and so hath
prepared both sorts, rich and poor, for a greater reward : it
hath done much to try men's charity, and to shew the diffe-
rence between man and man. I that have had the oppor-
tunity to try both sorts, have found by long ex])erience, that
whereas malignant, worldly men were wont to say, that
these religious persons were but hypocrites ; though they
read the Scripture and prayed much, they were as covetous
and uncharitable as others ; it is so much contrary, that they
excel others in charity as much as in piety ; and I can
sooner get ten pounds, or twenty, for the poor, from reli-
gious persons, than ten shillings from those that speak
against them, that are of greater wealth than they.
III. And though the aforesaid flames of London, South-
waik, Wapping, Northampton, 8cc. were great corrections,
let us not make them greater than they are. As to the loss
of estate by them, it is but what the richest merchant is
. liable to by piracy or shipwreck, and not so much as death
will shortly bring on all, when all the world must be forsa-
ken. 2. And it was a great mercy of God, that men's lives
were preserved when their wealth was gone ; so that they
had time to improve the correction. 3. And a great help it
was to men of any sense and consideration, to see the vanity
of all worldly wealth and treasure, and to prepare for the
time when it must be finally left. And the flames of Lon-
don and its after ruins, were a notable fore-signification of
the great flames and ruins of the final judgment day ; and it
loudly called on men to examine what the corporation com-
mon sin of England is, which laid so many corporations in
ashes ; and to repent in time. And we need not make it an
aggravation that it was done by malice ; for it is easier to
our consciences, that it be done by others than ourselves ;
and it helpeth those men to see the evil of those destructive
principles which engage men to no such mischief on pre-
tence of the service of the church. 4. Yea, and it is a pre-
signification of the new heaven and earth, when all things
shall be restored, to see such a city so soon rebuilt, in far
greater splendour than before.
IV. But cruel wars and soldiers, are a more sharp cala-
mity ; but yet leave us alleviating considerations, and mat-
OBEDIENT PATIENCE. 507
ter enough to exercise and help our patience. For, 1. It
doth lively tell us what man is in his corrupted state, and
what sin is, and what we had been if grace had forsaken us.
2. It tells us what our state on earth is ; a militant life ;
and calls us to remember our spiritual enemies and warfare,
and to live as armed in constant watchfulness. 3. It helps
our faith to believe that there are devils, and a hell, when
we see the works and instruments of devils upon earth, and
see earth made so like to hell. 4. It teacheth us to set light
by earthly treasure, which thieves and plunderers can so
quickly take away ; and to live in constant preparation for
death, when men are so ready to take away our lives. 5.
And it tells us how much we are beholden to God for our
preservation, and for our peace, that all men be not thus
continually as incarnate devils to one another. 6. And it
calls us to long for the world of perfect love and peace,
where there are no such men, and no such doings. How
sweet will everlasting peace and joy be when we come newly
out of such a world of savage cruelty ! 7. And God often
by wars, prepareth people for a better peace than they had
before ; the sweetness of which doth make the miseries of
war forgotten. 8. And usually it is the most wicked men
that are cut off by war, while the pious and peaceable look
on and escape ; wicked men are mad with sin, and will not
give peace to themselves or others : while they run with
rage to murder others, they are killed themselves, and " God
is known by the judgment which he executeth, while the
wicked are snared in the work of their own hands, and
dashed in pieces by their own rage ; for the wicked are like
the raging sea ; which casts out dirt ; there is no peace to
the wicked saith the Lord ;" Isa. xlix. And while men
'* bite and devour one another, they are devoured one of
another ; and they that lead into captivity, shall be led into
captivity ; and they that kill with the sword, shall be killed
by the sword."
So that it should seem no strange thing to a soldier
of Christ that the world which he is passing through is
malignant.
CASE XIX.
The Prosperity and Triumphs of wicked Enemies of the Church,
Another great trial of our patience is, the triumph of the
508 OBEDIENT PATIENCE.
wicked enemies of the church, and that the saints are usually
under their feet in sufferings and scorn. I spake before of
persecution, and as to the prosperity and triumphs of ma-
lignants. David, who was under the like temptation, hath
long ago given us considerations sufficient for our patience ;
Psal. xxxvii. Ixxiii. And the triumph of the wicked is but
for a moment, and their motion as the grasshoppers, that
fall as they rise. Their victories, and glory, and rage, are
like a squib of gunpowder, which makes a noise and is pre-
sently extinct: they are moved dust, which the wind of
God's displeasure blows into our eyes : they are dying while
they are raging, and their own death is at hand and linger-
eth not, while they are killing others. Go into the sanctuary
and see their end, and it may silence all impatience ; for see
their corpse in rottenness, and their souls in hell, and pity
will overcome envy, and their case will appear to you a
thousand times more sad than theirs that suffer by them for
righteousness sake. Their contrivances do but plot them-
selves into misery. All the blood which they shed, must be
reckoned for : and precious in the sight of the Lord is the
death of his saints, even when they seem deserted. Where
now is Alexander, Ceesar, Tamerlane, and such other fa-
mous murderers called conquerors ? Are they now triumph-
ing ? Is it an ease to their tormented souls, or life to their
dust, that living fools do magnify their names, and their dear-
bought victories and murders ? If it be no glory to a ser-
pent, crocodile, or a wolf, or a mad dog, to kill men, no
nor to the devil, who is a murderer from the beginning, why
should it be a glory to these instruments of the devil ? O
what a dreadful search will it be to Babvlon, when in her
shall be found the blood of the saints and martyrs of Jesus,
and upon her shall come at once all the righteous blood that
hath been shed ! The blood of the many hundred thousand
Waldenses, Albigenses, Bohemians, &c. did but render the
Papacy more odious : their Inquisition, and Alva's cruelties
lost them the low countries. They got nothing in France
by the sudden murder of thirty or forty thousand Protes-
tants ; nor will they get at last by their present cruelties.
The two hundred thousand murdered by the Irish, prepared
for the murderer's greater ruin, but did not satisfy their de-
sires. Queen Mary's fires did but make Popery the more
easily and commonly hated and extirpated in the days of her
OBEDIENT PATIENCE. 509
successor. Persecutors are not immortal, but must die as
well as others : and they have not always the choice of their
successors. And as their names rot with their carcases, and
to pious, sober and wise posterity no names are more odious,
so their designs and works also often perish with them. We
have seen in our days and land, the same men that were the
terror of the nation in war, laid in a grave and left to the
common earth, where no one is afraid of them. And the
same men that were lift up by many victories, thought kings,
parliament, ministers, and people must submit to their will,
as being in their power, within one or two years were hanged,
drawn and quartered, and their quarters hung up over the
gates of the city : their victorious army being dissolved
without one drop of bloodshed.
If we saw a drunken man, or a madman raging in the
streets, so that people were afraid to come near him, who
would think such a man therefore ever the more happy ? Or.
who would desire to be in his case ? If we judge of them
by that part they are now acting on the stage, under great
names and garbs, we shall be deluded as they are. Look on
them undressed, and off the stage, see what they are under
the pangs of death, or when the soul is dragged away to pu-
nishment, and hath left their ghastly faces and carcases for
the grave. See what God saith of them in his word, and be-
lieve his prognostic what shall befal them. Is Ahab ever
the better for being recorded in Scripture, as an enemy to
faithful prophets ? Or Cain ever the better for being the
first murderer in the world? Or Herod ever the better for
being mentioned in the Gospel ? Or Pilate, for having his
name in the creed? Or are the flames ever the easier to Di-
ves, because he once fared sumptuously, and was clothed
richly every day, while Lazarus lay at his gate in sores. The
time is short ; the conqueror and the conquered will be equal
in the dust, where they will cease to trouble, and lie in
peace ; but the persecutor and the persecuted (for righteous-
ness sake) will be as distantly separated as hell from heaven.
The men of this world, who have their portion in this life,
are God's sword and rod to correct his children; but as they
now glory in their shame, so they shall shortly be ashamed
of their glorying, and wish in vain that all their proud op-
pressions and cruel victories had been not done, or could be
undone.
510 OBEDIENT PATIENCE.
CASE XX.
No Probability/ in any Visible Means that ever the World should
be much better. Twelve General Directions to get and use
Patience in every Case.
And it adds much to the trial of our faith and patience, that
there is no apparent means of deliverance, nor probability,
in the eye of reason, that ever the vv^orld should become bet-
ter, but it groweth worse and v^^orse. Could v^^e see any
hope of better days, we might the more easily wait in pa-
tience. 1. The heathen world is out of our reach ; we know
not how to send any probable means among them. The
Roman Jesuits and friars, who have greater stocks of money,
have been encouraged by kings, especially of Portugal, to
go among some heathens with their ambassadors, or by their
help : and to their due praise be it spoken, in Congo, Japan,
China, and some other countries, they took great pains, and
did much. But most that they did was quickly undone,
partly by the pravity of sensual heathens, and partly by their
depravation of the Christian doctrine which they should
have preached. They consulting with carnal wisdom, durst
not tell men long of Christ's crucifixion : and they did but
change their heathenish images for Agnus Dei's and pic-
tures of the Virgin Mary, and other trinkets like their own ;
which was easily received, but made not sound Christians,
while the people thought that Christianity lay in such little
things : and two things broke down all their paper build-
ing. In Congo they liked the profession of Christianity,
when it touched not the flesh, and lay but in opinions,
names and relics ; but when they were told that they must
leave drunkenness, whoredom and riotous sports, they cast
off all, and would go no further. In Japan (and most places)
when they perceive that the design is secular, to subject all
kingdoms to the pope, the princes abhor them, and cruelly
persecuted the new made Christians, till they had utterly
extirpated Christianity there.
The Protestant princes and states are little regardful for
the conversion of heathens, but contend about their own do-
minions, interests and wills, when they should confederate
for the promoting of the Gospel of salvation. Save that old
Mr. John Elliot and his helpers, have by long, unwearied la-
bour done much intensively, but not much extensively in
OBEDIENT PATIENCE. 511
New England : and how to carry it farther they know not.
Merchants that should contrive to make their factories ser-
viceable hereto, take little care of it, but prosecute the way of
their own gain.
The most capable persons were princes by their ambas-
sadors ; but who much regards it ? Or rather, the neigh-
bour nations of Christians, who live near the heathens and
Mahometans, and traffic with them. But alas ! these are
mostly an ignorant sort of Christians, unfit to manage so
great a work, such as the Arminians, Georgians, Circas-
sians, Mengrelians, Abassines, and most of the Jacobites
and Nestorians ; or ignorant and vicious also, such as mostly
are the Greeks and Moscovites ; or contemned by those
that master them, such as are the Transilvanians and Hun-
garians. So that they are a scandal to the Turks and
heathens, and bring Christianity with them into contempt.
And among Christians how small is the number of those
that are sincerely godly, and keep sound doctrine, and live
accordingly : and there appeareth no probability of reform-
ing them. The great and famous Eastern churches are
mostly gone to Mahometanism. And the servitude of the
Greeks keeps them in ignorance, and ignorance cherisheth
all vice. The Muscovites have neither bishops nor priests
that can preach, or desire it, nor emperors that will suffer it,
but are ignorant slaves under the name of Christians. The
Roman party are armed with wealth, learning, policy and
power to keep up the papal claim and corruptions, and keep
out that reformation, which would restore Christianity to its
former purity. The reformed in France are under heavy
sufferings, and near extirpation. The Lutherans too bitter
enemies to concord, and most Germans too sensual in their
lives. The Protestant churches seem every where declin-
ing, if not hastening to ruin. Some rulers that have pro-
fessed reformation are serving the Papists, with resolved
violence to root it out, and bring; themselves and subjects
under a foreign jurisdiction. And George Herbert's pro-
phecy seemeth to go on, that religion is forsaking Europe,
and flying to America. Scultetus in ** Curriculo vitae suae,"
tells us that one time all seemed so strongly for reformation
in Germany, Bohemia, France, England, 8cc. that many said
the golden age was coming : and in one year all was changed
and brought as low as formerly. And if we might judge by
512 OBEDIENT PATIENCE.
probabilities, all of Christianity saving a lifeless name, and
shell, and ceremonies, is like to be rooted out of the earth.
And the devil reigneth as powerfully by wicked rulers, and
prelates, and priests, called Christians, as by Mahometans.
And godliness is as effectually destroyed in such a kingdom
as Moscovy, as it is in some infidel lands. And when Christ
cometh, will he find faith on the earth ?
This case indeed is a great trial of our faith and patience ;
but let us consider, 1. That this world was never intended
to be the place of our felicity or long abode, but only as is
aforesaid, as the womb where we are conceived and formed
for a better world : or as the wilderness to the Israelites,
where they were to be tried by difficulties in their way to
the land of promise : or as a winter journey through dirty or
craggy ways homeward. And what if this womb, this wil-
derness, these ways never amend ? What man is so weak as
to be discouraged, because posterity is like to find the ways
as foul or rough as he hath done ? Or because the desarts
of Lybia, or Arabia, or the dangerous passages over the
Alps will be no better to the next generation that they are
to this? It is indeed the desire of every true Christian that
the world were better ; and these desires are not vain ; they
shew the honesty of them that wish it : but God will not do
all that he hath made it our duty to desire. We must desire
the conversion and salvation of many that never will be con-
verted and saved.
2. God will give us all that we desire,* but it is not on
earth. If we did still see by faith the greater, perfect, glo-
rious world, which we are near, it would quiet us against all
our perplexing doubts and troubles in this world. All is
well in heaven, even better than we can desire : there is no
ignorance, no infidelity, atheism, Mahometanism ; no wars,
no sects, no cruelties, no contentions ; reformation is there
perfect, and the church all holy.
3. In all reason our affections should be but proportioned
to their objects. It is our duty to mourn for the miserable
world, and the corrupt state of the church on earth ; but
seeing the heavenly glory incomparably exceedeth the
world's misery, our joy should be far greater to think of
heaven, than our trouble when we think of earth. Again I
say, all the earth is no bigger compared to heaven, than our
gaol is, compared to all this kingdom, yea, to all the king-
OBEDIENT PATIENCE. 513
doms on earth ; and it is our duty to be sorry, if those in
prison do not amend, and that those must die that are con-
demned. But should we not more rejoice, if it went as well
as we could wish with all the rest of the kingdom, or of the
world. Heaven, which is many thousand times bigger than
earth, hath nothing but perfect felicity and glory, perfect
knowledge, love and joy.
4. And this earth shall serve to all God's ends. He will
gather all his chosen ; and he will be glorified in his provi-
dence towards the rest. Out of this Bedlam, Christ bringeth
many to saving wisdom ; and out of this ge^ol God's mercy
taketh many sons to glory : he reprievethall, and pardoneth
all that are penitent believers ; and traitors and enemies are
reconciled to him by Christ, and being justified by faith
have peace with God. God placed man in an earthly para-
dise as the passage to the heavenly ; and man's own wilful sin
and folly turned his paradise into a prison, and it is now a
house of correction, where God joineth instruction, and by
the book and rod doth teach his chosen savino* wisdom :
and as the Israelites in the wilderness had their suitable
mercies for their forty years ; and as Jeremy led the cap-
tive Jews to build, and plant, and marry in Babylon, and
pray for its peace, as ihe place in which their own peace
must be had, till seventy years were past (which is the age
of man), so God here giveth us great mercies suitable to our
wilderness and captive state ; and when a little is over, we
shall have better than we could here believe. And though
I would not cherish that sinful desire, which would have
that on earth which is proper to heaven, nor have I skill
enough in the exposition of hard prophecies to make a par-
ticular determination about the thousand years' reign of
Christ on earth before the final judgment, yet I may say,
that I cannot confute what such learned men as Mr. Mead,
Dr. Twisse, and others (after the old fathers) have hereof
asserted. And I am certain that Christ teacheth us all to
pray that God's name may be hallowed, his kingdom come,
and his will be done, on earth as it is in heaven ; and that
he appointeth us to use no prayer or means in vain. And
many are ready to believe the old saying, that as the world
was made in six days, and the seventh was made a day of
holy rest, and a day with the Lord is as a thousand years :
VOL. XI. L h
514 OKKDIKNT PATIKNCE.
SO after six thousand years of sin and sorrow, a thousand
years holy rest shall follow. Of this I am uncertain : but I
believe there will be a new heaven and earth, in which will
dwell righteousness. We must not look for too great mat-
ters in a sinful, cursed earth. We would fain have all the
blessedness of heaven, but we are loath to die, and therefore
would have it here on earth ; and the rather because as hear-
say without sight doth not give a man a satisfactory con-
ception of any house or place that he would know ; so such
a sensible conception we would have of heaven. But death
is the wages of sin, and die we must ; ** but the gift of God
is eternal life, through Christ who hath overcome him that
hath the power of death, by the fear of which we are kept
in bondage.'* And we may rejoice by an implicit trust to
Christ, in the hope of that glory which we can in the flesh
have no explicit idea or conception of; where will be no sin,
no death, no fear, no imperfection, no unbelief, or censo-
rious distaste at any of God's words or works ; but beatify-
ing vision, and fulness of everlasting joy in glory.
And against this and other objections, you must still
remember that a suffering condition is not so bad for the
church on earth, as unbelief and flesh would make you
think. For,
1. A fleshly prosperity is too brutish and short to be true
felicity. It is the portion of the wicked, and the occasion
of their deceit and ruin; Psal. xvii. 14. Luke xii. 15.20,21.
And is the church less happy, because it is saved from so
dangerous temptations ?
2. Forget not the invaluable riches of the church, in its
lowest state. Their God, their Christ, their Comforter, the
promises, and all suitable providences fitted to their good,
are a thousandfold greater riches and honour, than all the
kingdoms and power of the ungodly world.
3. The church in its most depressed state, hath impreg-
nable strength and safety : their God is invincible : their
Saviour is the rock which the gates of hell shall not prevail
against ; Matt. xvi. 18.
4. When they are most scorned and contemned, and
used as fools and rogues, and as the basest and most odious
of mankind; they are the members of Christ, the children
of God, and bear his image, and are the charge of angels,
and passing to a crown of glory. And what is any dishonour
OBEDIENT PATIENCE. 515
from Qian, as set against such honours with God and all the
blessed ? '* Blessed are the pure in heart, for they shall see
God ;" Matt. V. " The reproach of Christ is greater riches
than worldling's treasure ;'* Heb. xi. 26. Ephes. ii. 7. v. 25.
27. i. 22, 23. iii. 10.
5. Remember that the far greatest part of the church,
even all since the creation, are in possession of heaven al-
ready, and it is but a small remnant as the gleanings, that
are here yet behind ; Heb. xii. 22, 23. read the description
of them there : Christ is not ashamed to call them brethren ;
(Heb. ii. 11.) and useth them as such : in his Father's house
he hath many mansions for them; John xiv. 1 — 3. And if
you saw all those millions in heaven with Christ, could you
for shame grudge that the few behind are passing thither
through temptation and tribulation? Or that it must be as
by swimming, or on broken pieces of the ship, that they
must come all safe to land, as Acts xxvii. If all be well in
heaven, grudge not at the way : these things are never the
worse or more uncertain in themselves, for being unseen.
6. And how great security hath God given the church of
all this heavenly glory promised. Can we fear that Christ
will be defeated of the great design of man's redemption, and
reigning in the New Jerusalem, where he is to be its light
instead of the sun ? And doth not God love his church
much better than we do ; and better know how to deal with
it, and all the world ? Shall we, blind sinners, who do no-
thing thoroughly well, be afraid lest God will miscarry, or
do any thing amiss ?
8. The church must have its purgatory on earth ; and
prosperity filleth it with hypocrites who corrupt it; and ad-
versity must refine from such dross.
9. Particular Christians are better by afflction; and
what else is the church but particular Christians ? God will
not leave our temptations to the damning love of the world
too strong.
10. The church must be conformed to its Head, who suf-
fered, and then entered into glory.
11. While all individuals are sinful and imperfect, what
wonder if all the church do suffer by it?
12. Most exercises must shine and increase by exercise;
like some jewels that must be rubbed : as fire in a flint, or
steel, that must be called into sight by violence. We are
516 OBEDIENT PATIENCE.
but like comaion mou in appearance, till somewhat more
than common work, or suffering call us out, and shew our
difference from hypocrites.
These, and many such considerations before intimated,
may convince us that the worst state of the church or world,
is no just cause of censuring God's providence, nor of dis-
couragement or impatience to any true believer : but still in
patience we may possess our souls.
I will draw out this Treatise no longer, but to remember
all Christians, that the common great defect of patience is
a great dishonour to our profession of faith and heavenly
hope, and leadeth us to that within as the cause, which we
should be greatly humbled for ; and that it is a disease so
painful to ourselves, as should make us loath to cherish or
excuse it. A tender state of body is not desirable, which
can endure no cold or air ; no diet but curiously drest; nei-
ther winter nor summer, &c. Much worse is a tender, im-
patient mind, that is hardly pleased by man or God ; that is
impatient at every loss or cross, at every real or supposed
wrong, at every danger, threatening or ill news ; that must
be stroked, and rocked, and used as a child. Alas ! many
people that truly fear God, have so great a want of patience,
as that one can hardly live quietly with them ; but he must
have extraordinary skill, and care, and tenderness, if not
flattery, who will not be a trouble to them.
And yet because some causelessly judge these to be worse
than they are, I will say again, that passion and the will's
defection, are very different sorts of impatience.
I conclude with these few brief directions, for establish-
ing the heart with patience in all trials whatsoever.
I. Understand well the true nature of patience and im-
patience, that you mistake not natural temper for either sav-
ing grace, or damning sin. The passions must be distin-
guished from the judgment and will. A man of a choleric
temper, and aged, sick, or weak persons may be peevish,
and impatient with the little provocations which daily befal
them, so far as to be angry and trouble themselves and
others. Children will cry, and most women are more easily
cast into passion than men ; they are apt to fear beyond all
reason, and to be troubled and troublesome to others with
unquiet grief, displeasedness or anger. This must neither
be made light of, as no fault, nor yet made a greater fault
OBEDIENT PATIENCE. 517
than it is. Many men have stronger natures, and free from
passion, (and some almost to stupidity,) which joined with
grace and a due sense of weighty things, is a great advan-
tage and ornament : but it is found oft in the most grace-
less, wicked men, who deceive themselves by it, and think
they are better than passionate, honest men. Yea, it usually
proveth a great hindrance to their repentance and reforma-
tion ; no sermon, no reason, no thought of death or eternity
will move and change their senseless hearts.
But the saving grace of patience is principally in this,
when a man hath so resolvedly given up himself to God by
Christ for life eternal, and is so much under divine autho-
rity, that he can endure the loss of all, even reputation, es-
tate, friends, liberty or life, rather than forsake Christ, or
hazard his salvation by wilful sin ; and therefore also striveth
against all sinful passions, and repenteth of that which doth
surprise him.
And damning impatience is, when a man cannot delibe-
rately bear the loss of corporal prosperity, for the sake of
Christ and righteousness, nor hold on in a holy, righteous,
sober life ; but will rather fall off, and wilfully sin, and ven-
ture his soul, than deny his flesh, and be undone in the
world : such take godliness for a grievous yoke, or else they
would not be impatient to bear it, and they take not God and
heaven for their best. •
II. Nothing therefore will make one patient in a holy,
saving sense, but the well-grounded resolved choice of God's
love in Christ, and the blessedness of another world, as that
portion which must make us happy, whatever we lose or
suffer on earth. Therefore faith and hope must be above,
and fetch from heaven the matter of our constant resolution,
or else there can be no true patience : if we live more on
earthly hopes and comforts than heavenly, and more to the
flesh than to the Spirit, there can be no true patience, much
less durable : for in the world we shall have troubles ; and
if we have not, yet a content in the love of it is more damna-
ble than trouble.
III. Therefore the true contempt of fleshly prosperity
and worldly things, by mortification, is absolutely necessary
to patience. While the body and its appetite, ease or life
is over-dear to us, we shall never patiently lose or spare
them ; and while we love the flesh and world, reputation.
518 OBEDIENT PATIENCE,
wealth and pleasure too much, we shall be overmuch trou-
bled to lose them. Account all loss and dung for Christ,
as Paul did, and you will easily bear the loss of it.
IV. Think what you have, as well as what you want ;
reckon up truly all the riches of grace in Christ ; to be a
child of God, beloved by him, an heir of heaven, a member
of Christ, pardoned, justified, sanctified, under God's true
promise of everlasting joy ; and compare this with your suf-
fering, and think whether it becomes an heir of heaven to be
impatient in the way.
V. Therefore be diligent to make your calling and elec-
tion sure ; neither neglect necessary obedience, nor cherish
causeless doubts, lest you lose that comfort of hope which
must make you patient in all trials ; el§e when heaven and
God*s love should support you under all, you will be still
questioning your title to it, and so have nothing to set
against all your sufferings and fears. If this anchor of hope
be not well-grounded, what shall uphold men in sufferings
and death?
VI. Live in the constant belief and apprehension of
God's absolute disposal of all the world ; and see all things
and persons as in his hand, and remember that there is no-
thing comes to pass without him, and that he useth even
the permitted sins of men to his good and holy ends.
Think on no man, action, or event, as independent upon
God ; but remember still with whom you have to do, and
who it is that overruleth all, and whose rod your enemies
and afflictions are : and this will tell you that nothing is
done amiss by him, and that nothing shall be finally hurt-
ful to the faithful ; and that we must not dare to accuse
our Maker : and it will make you say, ** It is the Lord,
let him do as seemeth him good. The will of the Lord be
done."
VII. Here see still the certain end of all : how the suf-
ferings of the faithful will end ; and how the power, wealth,
prosperity and triumph of the wicked will end. Go into the
sanctuary. Believe what God hath foretold you, and faith
may fully satisfy you.
VI II. Keep a due humbling sense of your own and
other's sin, and of God's common mercies to you and all
men, that you may still perceive how much better God
dealeth with you than you deserve. It is no small mercy to
OBEDIENT PATIENCE. 519
be alive, out of hell, and to have the free offers of a Saviour,
of pardon and salvation, and to have God entreatin<:!j you to
be reconciled to him, and promise you Christ and life, if you
do but willingly accept his gift.
IX. Be acquainted with your cliief temptations, both to
impatience and to other sins, that you may live in arms
and watchful resistance. I. Renew not your own wounds
and sufferings by gross negligence or wilful sin, and yield-
ing to the tempter ; for if you put God to use a sharper
rod, your patience will have a harder work. And do not by
rashness make your own suffering, and run into it, (as by
rash words, by suretyship and imprudent actions many do)
you may more confidently look for God's support under the
cross which he layeth on you for trial, than that which you
make for yourselves ; though there also repentance may
give us a comfortable remedy. 2. And understand what are
your temptations to impatience. Is it crosses, poverty,
threatenings of men, a frovvard companion, a wicked child, or
rather a weak and peevish, passionate temper ? Whatever
it is, get those particular considerations against it, which
must be your armour, and live in the daily use of them.
X. Resist the beginnings of unbelieving, troubling
thoughts, and roll them not in your mind. Abhor the first
degrees of distrusting God, or discontent with his provi-
dence, or any secret accusation of his disposals; and turn
your thoughts presently to his love, and mercies, and pro-
mises, and Christ's abundant grace ; pore not upon troubling
and discontented things any further than is necessary to
avoid the evil ; but study the satisfactory promises and terms
of further grace and endless glory. Be careful (with dis-
trust and trouble) for nothing, but in all wants and straits
go to God and open all to him, and ask him for your daily
bread, remembering that he clotheth the lillies of the field,
and that a sparrow moveth not without his providence,
and that all the hairs of your head are numbered, and that
he knoweth what you need, and what is best for you, and
that sufficient to the day is the evil thereof. Think what
a mercy it is that he commands you, to ** cast all your care
on God, who careth for you :" and whether if the king bid a
beggar or prisoner, trust him, and cast all his care on him,
it would not comfort him.
XI. Forget not all the wonderful deliverances that you
p
520 OBEDIENT PATIENCE.
and the church of God have had, and how oft his mercies
have confuted and reproved your distrust.
XII. Lastly, thoroughly study a crucified Christ, and
the reasons and use of the cross, and why he will have us
imitate him and follow him in sufferings to glory. And
never think God disappointeth you, if he will but bring you
safe to heaven. And read oft the sufferings of Christ, and
his sermons; Matt. V. Johnxii. 14 — 16. Matt. vi. Rom. viii.
1 Pet, iii. iv. James iv. v. Rev. ii. iii. Rom. v. 3, 4.
Col. i. 11. Heb. vi. 12, xii. 1, &c. Rom. xii. 12, &c.
XV. 4, 5. 1 Tim. vi. 11. ** For you have need of patience,
that after you have done the will of God you may inherit
the promise ;" Heb. x. 36. " Count it all joy when you fall
into divers (trying) temptations, knowing that the trying of
your faith (which is more precious than gold which perish-
eth,) worketh patience ; but let patience have its perfect
work." And shew that you are patient toward God by your
patience toward men. *• Now the God of patience and con-
solation grant you to be like-minded one towards another
according to Christ Jesus ;" Rom. xv. 5. So prayeth your
brother and companion in tribulation, and in the kingdom
and patience of Jesus Christ,
RICH, BAXTER.
December ^7, 1682,
END OF THE ELEVENTH VOLUME.
n. EDWAUDS, CHANE COURT, FLEET STREET, LONDON,
BINDING SECT. NOV 1 1967
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