The Crucifying of the World by the Cross of Christ

Chapter 1

I. 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 -- 19 of 508 -

Chapter 2

1. Take heed of unbelief, and dread all temptations tending 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 ple

Chapter 3

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 scorn the judgments of those who have searched the holy Scriptures with equal diligence and humility, and with

Chapter 4

3. Take heed of engaging your hand, or tongue, or secret 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 reproaches of a faithful ministry in England be purged awa

Chapter 5

1. In respect to God, whose governing authority is exercised by

governors, their power being a beam of His majesty, the fifth Commandment requireth us to deny ourselves by due subjection and by honoring our superiors; that is, to deny our own aspiring desires, and our refractory mind

Chapter 6

2. In respect to human societies, for whose good authority and

government is appointed, the fifth Commandment 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 thos

Chapter 7

1. Oft-times in the beginning of a true conversion, though the seed of

Love is cast into the soul, and the convert had rather enjoy God than the world, and had rather live in perfect holiness than in any sin, yet fear is so active that he scarce observeth the workings of the Love of God wit

Chapter 8

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

Chapter 9

3. In the third degree of Love to God, the soul is ordinarily and

observably carried quite above itself to God, and mindeth more the will and interest of God than its own consolation or salvation. Not that we must at any time lay by the care of our salvation, as if it were a thing that

Chapter 10

1. Observe but the striving that there is for command, and dignity,

and riches, and this even among professors of religion; and judge by this whether they are self-denying men. For whom is it but themselves that men make such a stir for offices and honors, and places of superiority? Sure

Chapter 11

2. Observe but men's desire of applause, and their great impatience

of dispraise, and judge by this of their self-denial. 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 bon

Chapter 12

3. Observe but upon what account it is that most men's affections are

carried to, or against, their neighbors, and then judge 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 t

Chapter 13

4. Observe but how lightly most make of their own sins, and how

easily they aggravate the sins of others; and how lightly 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! Ju

Chapter 14

5. Observe but how easily men fall out with one another, and how

hardly they are reconciled, and how much ado any peace-maker shall have to end the difference; and observe also whether all the quarrel be not about some selfish interest: and judge by this of their self- denial. When do

Chapter 15

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 or teachers have studied, and prayed, and sought after knowledge ten times, or twenty times

Chapter 16

7. Observe also how far men are carried by the fond over-valuing 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 apprehension, it tickleth them with delight, as being an ele

Chapter 17

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 Ordination? Too commonly it is because they judge better of their own abilities than Ordainers do, and therefore suspect

Chapter 18

9. Observe but how commonly, with men called Christians, the

interest of Christ is trodden in the dirt when it seems to cross any interest of their own. An argument drawn from the commands of God, or from the necessity of the Church, or of the souls of men, seems nothing to them,

Chapter 19

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 must needs have the hypocrite's reward (Matt. 6:2),

Chapter 20

11. Observe also how eagerly men are set to have their own wills take

place in public businesses, and to have their own opinions be the rule for Church and Commonwealth; and then judge by this of their self- denial. Were not self predominant, there would not be such striving who should rul

Chapter 21

12. Lastly, observe but how difficult a thing it is to keep peace—as in

families and neighborhoods, so in Churches and Commonwealths— and judge by this of men's self-denial. Husbands and wives, brothers and sisters, masters and servants, live at variance, and all through the conflicts that a

Chapter 22

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 consists in these two things: Privatively, in the want of our original love or propensity to God as God; that is

Chapter 23

2. Both selfishness, and the want of a true discerning of it, breeds

and feeds abundance of errors, and teaches men to corrupt the whole body of Practical Divinity, and to subvert many Articles of Faith which stand in their way. -- 69 of 508 -- How comes the world to be all in a flame a

Chapter 24

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 often (which will be often) as they seem inconsistent. This is the vice that informeth tyranny— whether it

Chapter 25

4. It is for want of self-denial that we undergo so many

disappointments, and suffer so much disquietment and vexation. 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 contradict

Chapter 26

CHAPTER I.

What Selfishness and Self-denial Are; at the Root -- 73 of 508 -- 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 lif

Chapter 27

3. And by whom we must turn.

For though I touched all these in the foregoing Directions, and throughout 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, meddli

Chapter 28

2. Self is taken for this person considered in his capacity for

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).

Chapter 29

II. What Is Meant by Denying Self

By Denying Self is meant disclaiming, renouncing, disowning, and forsaking it. Self is here looked on partly as a party distinct from Christ, and withdrawn from its due subordination to God; and partly as his competitor

Chapter 30

1. To be a natural individual person distinct from God our Creator

is none of our disease, but the state in which we were created. And therefore no man must, under pretence of self-denial, either destroy himself, or yet, with some heretics, aspire to be essentially and personally one wi

Chapter 31

2. The disease of selfishness lieth not in having a body that is

capable of tasting sweetness in the creature, nor in having the objects of our sense in which we are delighted, nor yet in all actual sweetness and delight in them; nor in a simple love of life itself. For all these are

Chapter 32

4. Our spiritual self, or self as sanctified, must not be so denied as

to deny ourselves to be what we are, or to have what we have, or to do what we do. We may not deny God’s graces, nor deny that they are in us as the subject; nor may we restrain the holy desires which God exciteth in us,

Chapter 33

5. We may not deny to accept 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 further our salvation. It is not the self-denial required by Chr

Chapter 34

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 everlasting love of God, and delight in him, and praise

Chapter 35

2. As God was man’s ultimate end in his state of innocence, 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 f

Chapter 36

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 welf

Chapter 37

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 propriety 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 fro

Chapter 38

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 -- 82 of 508 -- 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

Chapter 39

6. As man had his being and well-being from God, so is it God only

that can preserve and continue them. Innocent man understood this, and therefore lived in a dependence upon God; looking to his hand for the supply of his wants, and casting all his care upon him, and trusting him wholly

Chapter 40

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 the events of all their affairs, as pleaseth himself. And innocent man wa

Chapter 41

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 jud

Chapter 42

9. Moreover, as it is God’s prerogative to be the sovereign Ruler of

ourselves, so also of all others as well as us. But when sin had set up self, man would not only rule himself, but would rule all others. There is an eager desire in the unsanctified, selfish heart that he might be ruler

Chapter 43

10. Lastly, it is the high prerogative of God to have the honor and

power and glory ascribed to him, and to 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 ma

Chapter 44

III. And now you have seen the description of self-denial, and I hope,

if you have studied it, you know what it is that is required. I shall next show 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 som

Chapter 45

10. And they would be honored and admired 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 condition) that

Chapter 46

CHAPTER III.

-- 109 of 508 -- Use I. A general complaint of the Prevalency of Selfishness. Use I. And now we have seen from the words of Christ the absolute necessity of self-denial, and that there is no true Christianity nor salvat

Chapter 47

2. That grace is so weak and small in 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

Chapter 48

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 wor

Chapter 49

1. 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

Chapter 50

2. Another instance discovering the reign of selfishness in the

world is the great power that it has to form men’s opinions and conceptions in religion. Though the understanding is naturally -- 126 of 508 -- inclined to truth, yet a selfish bias upon the soul—especially upon the wi

Chapter 51

1. We all see that almost all the world is of that religion or opinion

which has the countenance of the government they live under, and of the persons who have the greatest power over their reputation—or at least that which is consistent with their safety, if not their rising and prosperity

Chapter 52

2. Moreover, when a man by custom is grown self-conceited, 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 opini

Chapter 53

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 lies upon it, we commonly take that side to be right which is safest to the flesh (except when self would be advanced by the occasion of sufferi

Chapter 54

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 very little what may be said on the other side. They sit at their studies with a biased will, inclining or command

Chapter 55

2. And hence it is that the weakest arguments on their own side

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 fr

Chapter 56

3. Yea, sometimes when they are silenced and know not what to

say for their opinions, nor how to answer the arguments for the contrary, yet they can say, We are of this mind, and we will be of this mind. And why, but because it is espoused to them and their own?

Chapter 57

5. And hence it is that disputations so seldom change men’s minds,

because they take it to be a dishonor to be changed by another (unless it be a person of great renown). We envy to an opposite the glory of altering our understandings; but if we may have the doing of it ourselves, by th

Chapter 58

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 generally soever acknowledged by the Church. As if self had a ne

Chapter 59

4. The great duty of charitably relieving our brethren in necessity

to the utmost of our power is commonly made almost 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

Chapter 60

2. When men should practice the great duty of forgiving injuries,

trespasses, and debts, and of loving our enemies, blessing them that curse us, and praying for them that hate and persecute us— how stubbornly does selfishness resist these duties! What abundance of words may you use in

Chapter 61

3. When the Ministers of the Gospel themselves should be

painstaking in their great and necessary work, and should watch over all the flock (Acts 20:28), warning every man and teaching every man in all wisdom, that they may present every man perfect in Christ Jesus (Col. 1:28)

Chapter 62

4. And let the same Ministers have a disordered flock that has

scandalous members, especially if they be great ones or many, and how rarely will they do their duty to them in plain reproof; and, in case of impenitency and continuance in sin, by public admonition and rejection? What

Chapter 63

5. And whence is it but from selfishness that plain and close

application in our sermons is taken to be an injury by 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 hear him; but if

Chapter 64

6. Nay, let a Minister preach but any such doctrine as seems

consequentially to be against self, and to conclude hardly of them, and they are ready to say as Ahab of Micaiah, I hate him, for he prophesies not good of me, but evil (1 Kings 22:8). Let us but tell them how few will b

Chapter 65

7. Again, let but a Minister or private Christian deal closely with

ungodly men or hypocrites about their particular sins by private -- 135 of 508 -- reproof, and see whether self be not lord and king in them. O how scurvily they will look at you! Their hearts presently rise against yo

Chapter 66

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—even of those who expect a Minister should re

Chapter 67

9. Moreover, you know that Church government and discipline is

an undoubted ordinance of Christ which the Church has 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 repentance, that

Chapter 68

10. Lastly, let me instance in one duty more. Suppose a deceitful

tradesman, or an oppressing landlord, or anyone who has gotten unlawfully from another, is told from the Word of God that it is his duty to make restitution—either to the person, or to his posterity (or to God by the poo

Chapter 69

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

Chapter 70

5. When did you ever see an offender (at least very few) that

justified the judge, and heartily confessed that his punishment is due—unless some few at the gallows, when the sight of death takes down their pride? But for the most part, everyone that suffers for his fault does repin

Chapter 71

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, does seem a great matter against them; and they have aggravations enough to lay upon it. So tender are they o

Chapter 72

3. Yea, God’s own corrections seem so heavy to them, that they

murmur and are impatient under them. A little loss or cross to self lies as a mountain on them. Poverty, or sickness, or disgrace, or troubles, make them complain as if they were almost quite undone. And all this shows h

Chapter 73

5. Another discovering instance of the dominion of self is the

strange partiality of men’s practical judgments when the case is their own, and the equity of their judgments when the case is another man’s. -- 141 of 508 -- For particular instances of this, you may take up those tha

Chapter 74

1. Take but a dull and backward minister (for I know you will

expect I begin next home), and he that is most averse to particular instruction, and discipline, and self-denying duties, will be content that another man should perform them, and will commend and extol him for a worthy

Chapter 75

2. A man that will not come near us to be instructed or catechized,

will yet let his children or servants come. Why—what’s the matter? Does he more regard their salvation than his own? Or has he not a soul to save or lose as well as they? And has he not need of teaching? Yes: but they ar

Chapter 76

3. Take a common glutton or drunkard, that cannot forbear but

must needs have that which the flesh desires, and they can be content that another man be temperate and sober: and if a neighbor should have the cup before him, as they have, or a provocation to their appetite, they coul

Chapter 77

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 persuaded to a holy, heavenly life, will confess it is the best and wisest course, and approve of it in others, and wi

Chapter 78

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 -- 143 of 508 -- will not do

Chapter 79

7. Take a man that is never so worldly and unmerciful, that gives

not to the poor any considerable part of his estate, nor does anything worth the mentioning for the Church; and yet this man will consent that another shall be as bountiful and charitable as he will. When you can hardly

Chapter 80

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 costs him nothing to have another man love an en

Chapter 81

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 dislike. The covetous man loves to hear us reprove the dru

Chapter 82

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, Neighbor, I thank you for your plain and friendly dealing, and having so much compassi

Chapter 83

12. Nay, take a scandalous professor that is drawn to public

confession as a bear to the stake, and if it were another 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 has done, or had slan

Chapter 84

13. Take also the extortioner, or any man that has defrauded or

injured another, and that will not be persuaded to make -- 146 of 508 -- restitution of all that he has got amiss: and let this man hear of the case of Zacchaeus, and he will say, It was well done. Or let another’s cas

Chapter 85

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,

Chapter 86

15. Moreover, when offenders murmur at their punishment, ask but

the standers-by, and they are of another mind. When the ale- seller thinks he is wronged if he be put down, ask but the poor women whose husbands used to be drunk there, and whose children lack meat and drink and clothes

Chapter 87

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 another judgment. So Nathan came about David, and put but a far lower case as another’s—about the robbing of a poor

Chapter 88

17. Let a man that is provoked by injuries and ill words have as bad

by himself done or spoken against another, and he can make but a small matter of them, or think they should be easily put up or pardoned; when yet the same words spoken against him do seem intolerable. -- 148 of 508 --

Chapter 89

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 be content that he be rebuked or corrected. But if it be a son, or kinsman, or servant of your own, the case is

Chapter 90

10. The firmness of men to carnal Self, and their great mutability and

unfaithfulness to God. But I had rather omit somewhat than be too tedious; and therefore I go no further in these Discoveries, save only to add a few of those Aggravations that show you the extent of Self’s dominion, as

Chapter 91

1. Consider what a power it is that Self beareth down in

the world. The commands of the God of heaven are overcome by it. The promises of eternal life are trod underfoot by it. The threatenings of endless torments are nothing to it. It casts by heaven; it ventures upon hell; i

Chapter 92

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 sometime to think them much fewer than willingly I would do. Alas, how few self-

Chapter 93

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 poison and feed upon it to his own destruction! If you have drunk poison, you may cast it up again, or nature ma

Chapter 94

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 convince some carnal gentlemen that one thing is needful, and tha

Chapter 95

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 in the heart, and lives with us continually. It parts not from us sleeping or waking. It goes to t

Chapter 96

6. Yea, this Self does lamentably survive even in the sanctified soul,

among the special graces of the Spirit, and lamentably distempers 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 powerfu

Chapter 97

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 sadder to think that it has too much power in the wisest and most learned Magistrates and Ministers, who should be the greates

Chapter 98

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 corrupti

Chapter 99

CHAPTER XI.

-- 160 of 508 -- Use 2. To try our self-denial: the sincerity of the least degree. Use 2. Of Exhortation. Beloved hearers, I have now before me as great a sin and danger to deter you from (even selfishness and its effec

Chapter 100

5. 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

Chapter 101

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 endeavor 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

Chapter 102

2. Which do you set most by? The means of your salvation and

of the glory of God, or the means of providing for Self and Flesh? Do you set more by Christ and holiness, which are the way to God? or by riches, honor, and pleasures, which gratify the flesh? Know this, and you may kno

Chapter 103

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

Chapter 104

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 enemy. So that you go armed against Self i

Chapter 105

5. If you have true self-denial, there is nothing in this world

so dear to you, but on deliberation you would leave it for God. He that has anything which he loves so well that he cannot spare it for God, is a selfish and unsanctified wretch. And therefore God has still put men to it

Chapter 106

6. In a word, true self-denial is procured by the knowledge

and love of God, advancing him in the soul to the debasing of self. The illuminated soul is so much taken with the glory and goodness of the Lord, that it carries him out of himself to God, and as it were estranges him f

Chapter 107

1. 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 rehearse. And this is the principal part of self-denial.

Chapter 108

2. Self must be denied as it is conceived as separated 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

Chapter 109

3. Self must be denied as it stands up against the truth of the Gospel,

and blindly and proudly quarrels with that word which faith relies 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 forwa

Chapter 110

1. It is a natural enemy to them; and an enemy is no competent judge

(Rom. 8:7): “Because the carnal mind is enmity against God: for it is not subject to the Law of God, neither indeed can be.” Deny therefore this enemy the power of judging the Word of God. Ill-will never speaks well. Enm

Chapter 111

2. Moreover, self is a party, and therefore an incompetent 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 proclaims and manages an open war

Chapter 112

4. And the selfish man is no good student in the Laws of God. Even

when he reads the letter, he does not mind or savor the spirit of them (Rom. 8:5): “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.” A fair

Chapter 113

4. Moreover, self must be denied as it stands up against the Lord

Jesus Christ. When Christ is presented in his wonderful condescension—in his incarnation, and mean despised life, and in his ignominious death—proud self is offended at so low a Savior, and disdains that humiliation whic

Chapter 114

5. Moreover, Self must be denied as it is the great resister of the Holy

Ghost. The sanctifying Spirit has 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 from hence it finds the chief resi

Chapter 115

6. Moreover, self must be denied as it traitorously complies with the

enemies of Christ and your own salvation: when it takes part with Satan, and pleads for sin, and says as wicked men say, and enters a conspiracy with all that would undo you—and all this under the pretense of your own go

Chapter 116

7. Moreover, when self rises up against sufferings, and makes you

believe that they are intolerable, and that it is unreasonable for a man to forsake all that he has for fear of a sinful word or deed, when we sin every day even when we have done our best—it is time now to stop the mout

Chapter 117

8. Moreover, self must be denied when it stands up against the

ordinances of God. When it pleads against the arguments of the Word, and finds fault with the Law that it should obey, and quarrels with prayer and all holy duties, and would make all instituted means ineffectual for you

Chapter 118

9. When self rises 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 singularity, or some such distemper, and so would deprive you of

Chapter 119

10. Lastly, as self is against the good of our neighbor or human

societies, it must be denied. For we must love our neighbor as ourselves: that is, both self and neighbor must be loved in a due subordination to God, as means to his glory; and in this notion of a means, the love should

Chapter 120

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 particulars of that selfish interest that must be denied, and the parts that are contained in this needful wor

Chapter 121

I. 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 that it would have, but the selfish inclination or nature itself must be

Chapter 122

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 whatsoever; and must be changed into a new nature, which princi

Chapter 123

2. The next faculty that self hath corrupted, is the understanding;

and here we first meet with the sin of self-esteem, which is the second part of selfishness to be mortified. It is not more natural for man to be sinful, vile and miserable, than to think himself virtuous, worthy and hon

Chapter 124

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 -- 176 of 508 -- our own. And the second is to think better of those con

Chapter 125

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 revealing or appointing. 2. Because it suiteth with t

Chapter 126

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

Chapter 127

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; -- 190 of 508 -- 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

Chapter 128

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 i

Chapter 129

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 -- 192 of

Chapter 130

4. And much more is it self-willedness, when men contradict 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 unlawful t

Chapter 131

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

Chapter 132

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 presume to dethrone the Lord, and sit down in his place? He that rules the will rules the man. And shall self be thy

Chapter 133

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 evi

Chapter 134

4. Moreover, our own wills are guided by a dark understanding: 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, an

Chapter 135

5. Moreover, your self-will hath almost undone you already; 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 -- 197 of 508 -- still, and take no warning, as if it had not done enough agains

Chapter 136

6. There is none followeth self-will to the end, but is everlastingly

undone by it; it leadeth directly to the displeasing 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;

Chapter 137

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

Chapter 138

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 -- 199 of 508 --

Chapter 139

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,

Chapter 140

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 frustrat

Chapter 141

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

Chapter 142

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 imaginations that are only evil continually. The thoughts should be let out on God and his service; so that ou

Chapter 143

7. THE last part of self to be denied, is your inordinate appetites,

excited by the senses, commonly called the sensitive 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 appeti

Chapter 144

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 into tippling, if not stark drunkenness; and there another into wantonness

Chapter 145

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 indifferent thing. The filthiest whoredoms do usually begin in lustful looks, and thoughts, and speeches, and so proceed

Chapter 146

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 mi

Chapter 147

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. Th

Chapter 148

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 -- 213 of 508 -- appetite and all the senses made to be ruled by reason; and no s

Chapter 149

II. Self-interest. And 1. Pleasure. And 1. Of the Taste to be 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 des

Chapter 150

1. The selfish, fleshly pleasure that must be denied, consisteth 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 tak

Chapter 151

2. Another part of self-interest to be denied, is the pleasing 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 actions that lead to this: especially some men that are

Chapter 152

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. In

Chapter 153

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. 12:36, 37.); such an accoun

Chapter 154

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 b

Chapter 155

2. The tongue of man is a noble member, called our glory, Psal.

30:12. and 56:8., 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 -- 230 of 508 -

Chapter 156

3. Consider, what abundance of great and needful employment you

have for your tongues, and then tell me, whether 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 m

Chapter 157

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 no

Chapter 158

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

Chapter 159

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. 10:10. Thus "a fool's lips enter into contention; h

Chapter 160

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 ma

Chapter 161

8. And it is a sin that hindereth abundance of edification that holy

conference might bring. It is a precious striving course for Christians to be communicating experiences, and declaring the exercises and lovingkindness of God, and exciting one another: and this you lay by, and turn to v

Chapter 162

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,

Chapter 163

5. ANOTHER point of sensuality to be denied, is, the reading 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 compl

Chapter 164

1. 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 woman, that is under a load of sin, unassured of pardon and salvation, that is near to death, and unready to die, to be

Chapter 165

2. Moreover it dangerously bewitcheth and corrupteth the minds of

young and empty people, to read these books. Nature 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 c

Chapter 166

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 t

Chapter 167

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

Chapter 168

7. ANOTHER sensual vice to be denied, is, a love to vain, ungodly

company. This is a sin that I think none but utterly graceless men are much carried away with. For the godly are all taught of God to love one another (1 Thess. 4:9.), and to delight in the saints as the most excellent o

Chapter 169

8. ANOTHER sensual delight to be denied, is, pleasing

accommodations, in buildings, rooms, walks, gardens, grounds, cattle, and such like. It is lawful to be thus accommodated, and lawful to desire and use such accommodations, with such cautions as I gave before about recre

Chapter 170

1. All these are but the baits of satan to delight you and entangle your

desires, and find you work in seeking after 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 y

Chapter 171

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? -- 249

Chapter 172

4. If you have any spark of grace in you, you know that the flesh and

the world are your most dangerous enemies; 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 condem

Chapter 173

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 Nebuchadne

Chapter 174

6. And bethink you how unsuitable it is to your condition, to desire

sumptuous buildings, and enticing accommodations to your flesh. Have you not taken God for your portion, and heaven for your home? And are you not strangers and pilgrims here? And is not God and everlasting glory suffici

Chapter 175

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

Chapter 176

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 to leave it? Do not think only of the present content, but ask your hearts, 'Shall I be more willing to -- 252

Chapter 177

9. ANOTHER object of sensuality to be denied, is apparel, as desired

for this carnal end. Though clothing be a consequent 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

Chapter 178

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 understanding: among the most ungodly people, they that have but common wisdom, do look upon this vanity of inordinate apparel as

Chapter 179

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 yourselve

Chapter 180

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 it. Honour must be forced by desert and worth, and not come by

Chapter 181

4. Consider also that excess of apparel doth quite contradict the end

that proud persons do intend it for. I confess 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

Chapter 182

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?

Chapter 183

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

Chapter 184

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 woul

Chapter 185

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

Chapter 186

1. Slothfulness doth contradict the very end of our creation 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

Chapter 187

2. Slothfulness is a sin that loseth the precious gifts of God. Our

faculties and our members are his gifts and talents, which he hath committed to us to use for his service; so are our goods and all that we have: and shall we hide them in a napkin, or idly neglect to use them? O, what a

Chapter 188

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-please

Chapter 189

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. 18:9. Slothfulness is self- murdering; men d

Chapter 190

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 commonwealth, of which you are a member, and should have benefit by yo

Chapter 191

6. And you are injurious to the honest poor, in that you disable

yourselves from relieving them: when God commandeth you to work with your hands, not only for yourselves, but that you may have to give to them that need; Eph. 4:28. What if all men should do as you do, how would the poo

Chapter 192

7. Yea, worst of all, you are guilty of robbing God himself. It is him

that you owe your labours to, and the improvement of all the talents that he lendeth to you; and idleness is unfaithfulness to the God of -- 265 of 508 -- heaven that setteth you on work: even in working for men, you m

Chapter 193

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. 3:10. And if he may not eat, we may not relieve him.

Chapter 194

10. Consider what abundance of work we have to do, and of how

great importance! O, what a deal have we to do for our poor souls, and for many about us, besides all our bodily employment in the world! Methinks, every man that knows why he is a man, and what it is, in an inch of time

Chapter 195

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 t

Chapter 196

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 prosperi

Chapter 197

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 thankfully, but with self-suspicion and holy fear; but run not after them. "Labour not for the meat that perisheth, -- 271 of 50

Chapter 198

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 country, 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

Chapter 199

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 sub

Chapter 200

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 creatu

Chapter 201

2. See therefore that you value and love those most, that 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 ch

Chapter 202

3. Love 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, resolution, adhesion of your souls to him, if not in the passionate p

Chapter 203

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 c

Chapter 204

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. 3

Chapter 205

7. Devote your children to such callings and employments 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 s

Chapter 206

8. Favour them not in sin; and suffer them not to dishonour God that

they are devoted to: remember Eli's example. Gentle reproofs, instead of necessary severe correction, is called by God, "a despising him, and preferring his sons before him" (1 Sam. 2:29, 30), even because his "sons made

Chapter 207

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

Chapter 208

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 cas

Chapter 209

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; ye

Chapter 210

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.

Chapter 211

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

Chapter 212

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 delight: many school-bo

Chapter 213

15. ANOTHER part of carnal pleasure which self must be denied in,

is, a desire after unnecessary knowledge, and delight therein. This is the common sin of man, but not of all alike. Even they that can live without the knowledge of the saving principles of religion, do yet itch to know

Chapter 214

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 k

Chapter 215

2. This carnal knowledge is but to feed, and furnish, and please a

carnal fancy; because it is some adding to our understandings, and because it is naturally pleasant to know, and because it brings in some novelty and variety, and because it makes us seem wiser than other men, and furni

Chapter 216

3. Moreover, there is a difference commonly in the subject 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 hear

Chapter 217

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 knowledge, the further from God. This was Adam's temptation and sin, to desire to know good and evil for himself, so th

Chapter 218

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 immodesty they would reach to that which is above man, while they are wilfully or negligently ignorant of that which should h

Chapter 219

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

Chapter 220

3. By his ministers, whom he commandeth to teach us. 4. And in

obedience 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.

Chapter 221

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 carna

Chapter 222

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 i

Chapter 223

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. -- 292 of 508 -- It exceedingly delighteth a carnal

Chapter 224

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 enga

Chapter 225

I. The first of these is not to be denied, but all other liberty 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

Chapter 226

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 temporal judgments here as might hinder our salvation, or our service of God. 9. To be free from the condemning sentence at the la

Chapter 227

II. The second sort of liberty is, that which is wicked and directly evil,

which all men should deny; and this is a freedom from righteousness, as the apostle calls it, Rom. 6:20. To be free from a voluntary subjection to God, and free from those sighs and groans for sin, and that godly sorrow

Chapter 228

III. The third sort of liberty is that which is in itself indifferent, 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 little worth. This liberty is not the natural liberty of the w

Chapter 229

18. ANOTHER part of carnal self-interest to be denied, is, our native

country, or place of habitation, with all the comforts 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 suffi

Chapter 230

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

Chapter 231

1. That is the best condition for us in which we may be most

serviceable to God. And if we suffer for righteousness, we may serve God as well in such suffering as in a prosperous state; or if God himself afflict us, we may serve him in our affliction: our patience then is the serv

Chapter 232

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: -- 308 of 508 -- especially when we sin to escape these sufferings. Is it bodily

Chapter 233

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 Scripture, may satisfy us that a suffering state doth very much further humiliation and mortification, and bring men to a deepe

Chapter 234

4. Consider, that pain and suffering we shall have, whether 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 inte

Chapter 235

5. And a Christian that hath so much ado to curb and rule the flesh in

prosperity, methinks should the more patiently 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 suff

Chapter 236

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 you had felt nothing; and that which shortly will 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

Chapter 237

7. In the meantime, consider also that they are all deserved

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 rememb

Chapter 238

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

Chapter 239

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

Chapter 240

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 per

Chapter 241

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 we

Chapter 242

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

Chapter 243

2. You can be content that the lives of others, yea, that all the world,

should be at God's dispose: in reason you 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 th

Chapter 244

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

Chapter 245

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

Chapter 246

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, whe

Chapter 247

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 to come

Chapter 248

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 willingly

Chapter 249

8. Consider also, that it is upon terms of the highest advantage

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

Chapter 250

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

Chapter 251

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 h

Chapter 252

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 fru

Chapter 253

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 b

Chapter 254

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! As a woman with child is in fear of the pain and danger of her trava

Chapter 255

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, Dav

Chapter 256

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 -- 343 of 508 -- principal cause of terrors, and making that a passage to felicity tha

Chapter 257

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 capa

Chapter 258

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? Whateve

Chapter 259

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 gr

Chapter 260

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 -- 346 of 508 -- 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

Chapter 261

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 seek and strive for? Is it for no more than is to be had on earth? If you have no higher design, intentions, or de

Chapter 262

CHAPTER XXXIX

Answer 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 question

Chapter 263

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 cann

Chapter 264

II. 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 interest, which is sensitive pleasure; I should now proc

Chapter 265

III. Honour and Pride, and 1. Climbing high, &c.

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

Chapter 266

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

Chapter 267

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

Chapter 268

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 get, that they may not be thought to be persons of

Chapter 269

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 des

Chapter 270

5. ANOTHER piece of vainglory to be denied, is in the reputation 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

Chapter 271

6. ANOTHER piece of vainglory to be denied, is in the reputation 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 g

Chapter 272

7. ANOTHER piece of vainglory to be denied, is the reputation 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

Chapter 273

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

Chapter 274

1. Consider what a dangerous sign it is of a graceless, hypocritical

heart, where pride of gifts doth much prevail. It is as inseparable from a child of God to be humble and little in his own esteem, as for -- 374 of 508 -- a new-born child to be really lesser than men at age. No more s

Chapter 275

2. Consider what cause of deep humiliation you carry about you in

every duty! Besides all the wants and loathsome 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 ap

Chapter 276

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 surpasseth our apprehensions. Had you to do with a man like yourselves, you might better lift up yourselves against him. T

Chapter 277

4. Consider the examples of the holiest of God's servants. The

example of Job and Isaiah I have now mentioned. Moses himself did think himself unmeet to speak in God's message, "He said unto the Lord, I am not eloquent, neither heretofore, nor since thou hast spoken to thy servant:

Chapter 278

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 s

Chapter 279

6. Yea, the gifts themselves that you are proud of, should humble

you. For, 1. They are from God, and not yourselves. "For who maketh thee to differ? And what hast thou that thou didst not receive? Now if thou didst receive it, why dost thou glory as if thou didst not receive it?" 1 Co

Chapter 280

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 a

Chapter 281

8. And consider that 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 M

Chapter 282

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 heresy or apostacy. God may prevent it by your humiliation, but you are in the common road that leads to it. It is much t

Chapter 283

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, oft

Chapter 284

8. ANOTHER piece of vainglory to be denied, is the reputation 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 ourselves in. For it commonly falls out in most o

Chapter 285

9. ANOTHER piece of honour that self must be denied in, is, the

reputation of godliness and honesty. Concerning both the former and -- 382 of 508 -- 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 pr

Chapter 286

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. However, make this use of it, and you are sure to be no losers by the reproach. Enter into your hearts, and search them throughly

Chapter 287

2. When you have searched and cleared your own consciences, 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

Chapter 288

3. And consider also that your case may be as David's was, and God

may possibly make this reproach a chastisement 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 b

Chapter 289

4. And consider that when you are under the false censures 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

Chapter 290

5. Yea, moreover, you have the approbation of God himself, 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 he have but the applause of great, and wise, and learned men; as that orator tha

Chapter 291

6. And if you value not God's approbation above man's, it is a sign

that you are hypocrites indeed, and so the censure 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

Chapter 292

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 -- 388 of 508 -- your Judge, will dispel all the unjust reproaches that were on you

Chapter 293

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 articl

Chapter 294

9. And it is not God's ordinary way to leave the reputation of his

servants wholly uncleared even in this world. If one condemn them, another shall justify them; and commonly the wisest and best men justify them; and the most foolish and ungodly are they that condemn them. And cannot yo

Chapter 295

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 thing, 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, an

Chapter 296

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,

Chapter 297

2. Another sort that are specially in danger of this sin, are all rich

men who would be great in the world, and perpetuate 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:

Chapter 298

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 -- 397 of 508 -- perpetuate their own names to posterity. Temptations to this sin may be offered to the best, and too much entertainment they may have with

Chapter 299

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 lieth in the esteem of God. Must you be great and glorious? Why you may be so, and God would have you be so, if you w

Chapter 300

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 surviving name? Is this all that the world can do for you? And do you not see here the wondrous deceitfulness of the w

Chapter 301

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

Chapter 302

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 earth? Will you cast away your souls to leave a name of renown behind you? And how unsuitable will such honour be to you

Chapter 303

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

Chapter 304

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 desired an eternity of wickedness, because your pride itself ca

Chapter 305

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 mon

Chapter 306

8. And consider what a silly immortality you desire. The honour can

be no greater than the persons are that honour 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 th

Chapter 307

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 estimation to the truth of their -- 401 of 508 -- deserts; otherwise, if the best and greatest of you all were though

Chapter 308

10. Yea, which is yet the worst of all, they would continue

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 b

Chapter 309

11. Consider also, how that by these desires of earthly 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 already

Chapter 310

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

Chapter 311

CHAPTER LI

Whether Self-denial lie in renouncing Propriety? Quest. 1. 'WHETHER doth self-denial require us to renounce propriety, and to know nothing as our own' as the monks among the Papists swear to do, as part of their state of

Chapter 312

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 wh

Chapter 313

CHAPTER LII

Whether it lie in renouncing Marriage? -- 406 of 508 -- Quest. 2. 'WHETHER self-denial consist in the forswearing or renouncing of marriage, or the natural use of it by those that are married?' Answ. To forbid marriage

Chapter 314

CHAPTER LIII

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 a

Chapter 315

CHAPTER LIV

Or in renouncing Public Offices and Honours? Quest. 4. '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 s

Chapter 316

CHAPTER LV

Whether it be a denying our Relations? Quest. 5. 'WHETHER 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, maste

Chapter 317

CHAPTER LVI

Or Relieving Strangers before Kindred? -- 413 of 508 -- Quest. 6. 'WHETHER self-denial require that we should relieve godly strangers, before our natural kindred, especially that are ungodly? Or that we love them bette

Chapter 318

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 -- 414 of 508 -- direction: First, to the particular precepts of the word; and there we find the foresaid duty of parents expressed, and withal the d

Chapter 319

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

Chapter 320

CHAPTER LVIII

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 haircloth, or

Chapter 321

2. The exercise of a holy revenge on ourselves may be a lower end,

subservient to this. 3. It must also be so far humbled as is necessary to express repentance to the church, when absolution is expected upon public repentance. 4. As also to concur with the soul in secret or open humilia

Chapter 322

CHAPTER LIX

Is Self-denial to be without Passion? -- 418 of 508 -- Quest. 9. 'WHETHER self-denial consist in the laying by of all passions, and bringing the soul to an impassionate serenity?' Answ. The Stoics and some of the Behme

Chapter 323

CHAPTER LX

How far must we deny our own Reason? Quest. 10. 'How far must we deny our own reason?' -- 419 of 508 -- Answ. 1. We must not be unreasonable, nor live unreasonably, nor believe unreasonably, nor love, or choose, or let

Chapter 324

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 evidenc

Chapter 325

CHAPTER LXI

Must we be content with Afflictions, permitted Sin, &c.? 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 c

Chapter 326

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

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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 lo

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CHAPTER LXII

May God be 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 f

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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 'appreciativè' in estimation and affection, be preferred exceedingly before ourselves; so that in desiring this blessed union, we m

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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 offered to my choice whether they, or I without them, should enjoy Christ, I would yield to be cast out of his

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III. I have finished the two first things which I promised 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 selfi

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3. What is that objective self-interest that must be denied, which

consisteth in so many particulars that I cannot undertake to -- 425 of 508 -- enumerate all; but I have mentioned twenty particulars under the general head of pleasure, and ten under the general head of honour, and hav

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1. 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, affections, and endeavours. It was the work of the ten discoveries in the beginning of the book to demonstrate this

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1. 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,

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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 hallowing o

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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 disposing and drawing the soul thereunto. The two tables hav

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3. MOREOVER, selfishness is contrary to the state of holiness and

happiness; contrary to every grace, and contrary to the life of glory. For it is the use of all grace to recover the soul from selfishness to God; that God may be loved, and self-love may be overcome; that God may be tru

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4. MOREOVER, consider that self-seeking is self-destroying, 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, Infin

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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 t

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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 manifesting of this, consider in what respects this s

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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 wh

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2. Moreover, selfishness is contrary to that disposition and spirit that

every member of a society should be possessed 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

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3. Moreover, selfishness is an enemy to the laws of societies, 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

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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

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5. And this selfishness is the deadly enemy of all right

administrations of justice, and the due exercise of authority in church or commonwealth. If a minister be selfish, he will be shifting off the troublesome part of his duty, and will overrule his -- 456 of 508 -- unders

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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 out of doors than it should cost them much: and had rather have the unworthiest man that would b

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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 t

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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 su

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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

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8. MOREOVER, the selfish will never suffer as Christians, but deny

Christ in a day of trial; when the self-denying will go through all; and be saved. Nothing doth so thoroughly try whether self or God be best beloved, as suffering for his cause. In this it is that Christ useth to try me

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9. CONSIDER also that selfish carnal men deal worse with God, than

they do with the devil and sin itself. God offereth 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

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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

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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 though it be the gift of God, yet there are certain means appointed us for the attainment of it, and God useth to give it men in the use of his means, and by those means

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1. Consider that the Lord Jesus is the Head of the society, 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 society, and will be yours; which is more than all that yo

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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 wel