The Conclusion
an union and closure with the will of God will overcome self-will; and nothing but an espousing and intending God and his interest will cause a true denial of carnal self-interest; and nothing but a seeking of God, conversing as with him, and living to him will cure the soul of self-seeking, and an ungodly and unprofitable living to ourselves.
One other Direction I should add, which is to be always jealous and suspicious of self; but this will fall in the Conclusion.
THE CONCLUSION
I HAVE now finished what I had to say to you on this great and needful subject; and I have staid the longer on it, that I might occasion your own thoughts to be the longer on it; for it is not a few hasty running thoughts that will make any great impression on the soul. And now Christian friends, whoever you are that hear or read these words, I earnestly entreat you in the name of God, that you will set your hearts to the deep consideration of the nature and odiousness of this sin of selfishness; and of the nature and necessity of self-denial. You will never effectually hate and resist the sin which you think lightly of, and is not in any great discredit with you; nor will you fly from it with fear, and care, and vigilancy, till you apprehend the dangerousness of it. I have not only told you, but proved it to you; that this is one of the most odious and dangerous sins in the world, even the sum of all iniquity, that containeth a thousand sins in the bowels of it: this is it that generateth all other vices, and fills the world with swarms of mischief. It is this selfishness that corrupteth all estates, and distracteth all societies, and disturbeth all affairs. Never look further for the cause of your calamities: it is self that causeth the miscarriages and negligence of
the princes, governors, and magistrates of the world, while they look at their own interest, and little at the things of Jesus Christ, or at least prefer themselves before him. It is self that causeth the disobedience of subjects, while they judge themselves capable of censuring their rulers for matters that are beyond their reach; and grudge at all necessary burdens for the common good, because they are a little pinched by them. It is self that hath kindled the miserable wars that are laying waste so many countries, and that makes such woful havock in the world. It is self that hath so lamentably abused religion, and introduced so many fantastical self-conceits under the name of high scholastical subtleties; and that hath let in so many errors in doctrine and worship, and defiled God's ordinances, and corrupted and almost extinguished the discipline of Christ in the church. It is self that hath caused the leaders of the assemblies, that should be exemplary in unity, and holiness, and industry, to be some of them idle and negligent, and some of them carnal and vicious, and so many of them in discord and fierce opposition of one another: so that every man that is grown up to a high degree of wisdom in his own eyes, (and such degrees are soon attained) is presently venting his own conceits, and perhaps publishing them to the world, and seeking out an adversary to shew his manhood upon, and reviling all that are not of his opinion; as if there were no difficulty in the matter, but he is learned and wise, and they are all unlearned and ignorant: he is orthodox, and they are heretics, or what his pride and selfconceitedness is pleased to call them. It is this selfishness that makes even godly ministers the dividers of the church, the reproach of their holy calling, the occasion of the increase of triumph of the adversaries, and the causes of no small part of all our unreformedness, distractions and calamity; and the refusers and
resisters of the remedies that are tendered for healing and reformation. I dare boldly say, if this one sin were but rooted out of the hearts of the ministers themselves that are the preachers of selfdenial, it would make so sudden and wonderful a change in the church, as would be the glory of our profession, the joy of the godly, and the admiration of all! O happy and honourable magistrates at court and country, if self were but thoroughly conquered and denied!
O happy and reverend ministry, the pillars of religion, the honour of the church, if it were not for the shameful prevalency of self! O happy churches, happy cities, corporations, societies and countries, were it not for self! But alas! this is it that saddeth our hearts, and makes us look for more and more sad tidings concerning the affairs of the church, from all parts of the world; or frustrates our hopes, when we look for better. For we know on the one side, that without self-denial, there will never be true reformation or unity; neither sin nor division will ever be overcome; and on the other side, we see that selfishness is so natural, and common, and obstinate, that so many men as are born into the world, so many enemies are there to holiness and peace, till grace shall change them; and that all endeavours, persuasions, convictions, do little prevail against this deadly rooted sin: so that men will preach against it, and yet most shamefully live in it; and after all rebukes, chastisements and heavy judgments of God, the church is still bleeding, and princes, pastors and people are self-conceited, self-willed and self-seekers still. Alas for the cause and church of Christ! Must we give it up to the lusts of sense? Must we sit down and look on its miserable torn condition, with lamentation and despair? and shall we deliver down this despair to our posterity? Were not our hope only in the omnipotent God, it must be so. When we look at men, at magistrates, or ministers, we
see no hope. What higher professions can be made by those in succeeding ages, than have now been made? And yet what negligence of magistrates, and what contentiousness of ministers destroy all hopes! So that we look at the restoration of the church, as at the resurrection, that must be done by Omnipotency. God must raise up another generation of more self-denying, prudent, zealous magistrates, and of more self-studying, peaceable, humble, zealous, industrious ministers before the healing work will be done. The selfish spirit that prevaileth now in the most, is neither fit to be the matter or instrument of the reformed, peaceable state which we expect. While the enemies are destroying us by secret fraud and open force, we stand at a distance and unite not against them; yea, we are calling each other heretics and deceivers, and teaching them how to revile us, and putting such words into their mouth against us, as may help our people to despise us, and reject us, and warrant them from our own mouths or pens to rail at us, and forsake us: one part of us being heretics or deceivers by the testimony of the other part, and the other part by the testimony of too many of them.
Dear brethren, If selfishness shall not now be left, when we are in the sight of the havoc it hath made, and stand in the field among those that it hath slain, and see the church of God so horribly abused by it: when then shall it be forsaken? I here entreat every man that loveth his present or everlasting peace, and the peace of the church or commonwealth, that he will resolve upon a deadly enmity with this selfishness in himself and others! And that you will suspect it, and watch against it in every work you have to do. Are you upon any employment spiritual or secular? Presently inquire when you set upon it, 'Is there no self-interest and selfish disposition lurking here?
How far is my own worldly, fleshly ends or prosperity concerned in
it?' And if you discover that self is any way concerned in it, I beseech you suspect it, and follow self with an exceeding watchful eye; and when you have done your best, it is ten to one but it will overreach you. O look to it that you be not ensnared before you are aware. Take heed of it, especially you that are great and honourable, and have so much self-interest to tempt you in the world! How hardly will you escape! When all other enemies are conquered, you have yet self, the greatest enemy to overcome. Take heed of it, you that have any rising, thriving project, little know you on what a precipice you stand: take heed of it you that are in deep and pinching wants, lest self make them seem more grievous than they are, and provoke you to venture upon sin for your relief. Take heed, all you that have raging appetites or passions, or lustful inclinations, and remember that your enemy is now discovered, and you have him to deal with before your face; and therefore see that you be resolute and vigilant.
Take heed, all you that have learning, parts, or fame and honour, or any thing that self hath to glory in, and to abuse, lest the noblest gifts should by this deadly principle be turned into a plague to the church, and to your souls. Suspect self in the choice of your parties and opinions; suspect it in your public labours; yea, and in your private duties, and greatest diligence in religious works; lest when your eyes are opened at last, it should appear, that you preached, or prayed, or professed or wrote, or lived for self, and not for God. I do but transcribe the counsel to you, that God is daily giving in to my own soul: and as I feel exceeding great use of it to myself, so I am sure there is to others; and woe to me and you if we take it not, and be not found among the self-denying. Doubtless God will put you to the trial, and find you frequent use for this grace. Let me take the boldness to tell you from my own (though, alas, too small)
experience, that as it is mere selfishness, that is the perplexer and disquieter of the mind, without which nothing that befals us could discompose it; so it is God only that quiets it, and gives it rest: and I bless the Lord, I can truly say, that I have found that content in loving and closing with the will of God, and endeavouring to know no interest but his, to disquiet or quiet me, which I never could find in any other way. When God is enough for us, and his will is in our eyes, the will of a Father infinitely good, it may satisfy the soul in the darkest condition; when we understand not the particular meaning of his providence, nor what he is doing with us, yet still we may be sure that he is doing us good; and therefore a child may not only submit to the will of God, because it cannot be resisted, as enemies must be forced to do; but he may rest in that will as the centre of his desires, and the very felicity and heaven of his soul.
And now, sirs, I must let go this subject, as to you that have heard it preached; for we must not be always on one thing: but I am exceedingly afraid lest I have lost my labour with most of you, and shall leave you as selfish as I found you; because sad experience tells me that it is so natural and obstinate an enemy that I have discovered, and that you have now to set yourselves against. I have done my work; but self hath not done, but is still at work in you. I cannot now go home with every one of you, but self will go home with you. I cannot be at hand with every one of you, when the next temptation comes, but self will be at hand to draw you to entertain it.
When you are next tempted to error, to pride, to lust, to contention with your brethren, by words or real injuries, what will you do then, and how will you stand against this enemy? If God be not your interest, and the dearest to your souls, and you see not with his light, and will not by his will, and self-denial be not become as it were your
nature; you will never stand after all this that I have said, but self will be your undoing for ever! If you have not somewhat within you, as selfishness is within you, to be always at hand as it is, and ready, and constant, and powerful to overcome it, it will be your ruin after all the warnings that have been given you. And this preserving principle must be the Spirit of God, by causing you to deny yourselves; believe in Christ, and love God above all. I say again that you may think on it, and live upon it: the sum of all your religion or saving grace is in these three, Faith, Self-denial and the Love of God. Departing from carnal self, returning home to God by love, and this by faith in the Redeemer, is the true Christianity, and the life that leadeth to everlasting life.
A DIALOGUE OF SELF-DENIAL
FLESH.
WHAT! become nothing! ne'er persuade me to it.
God made me something: and I'll not undo it.
SPIRIT.
Thy something is not thine, but his that gave it; Resign it to him, if thou mean to save it.
FLESH.
God gave me life: and shall I choose to die Before my time? or pine in misery?
SPIRIT.
God is thy life: if then thou fearest death; Let him be all thy soul, thy pulse and breath.
FLESH.
What! must I hate myself? when as my brother Must love me? and I may not hate another?
SPIRIT.
Loathe what is loathsome: love God in the rest:
He truly loves himself, that loves God best.
FLESH.
Doth God our ease and pleasure to us grudge?
Or doth religion make a man a drudge?
SPIRIT.
That is thy poison which thou callest pleasure:
And that thy drudgery which thou count'st thy treasure.
FLESH.
Who can endure to be thus mewed up?
And under laws for every bit and cup?
SPIRIT.
God's cage is better than the wilderness, When winter comes, liberty brings distress.
FLESH.
Pleasure's man's happiness: the will's not free To choose our misery: this cannot be.
SPIRIT.
God is man's end: with him are highest joys:
Sensual pleasures are but dreams and toys.
Should sin seem sweet? Is satan turn'd thy friend?
Will not thy sweet prove bitter in the end?
Hast thou found sweeter pleasures than God's love?
Is a fool's laughter like the joys above?
Beauty surpasseth all deceitful paints:
What's empty mirth to the delights of saints?
God would not have thee have less joy, but more:
And therefore shews thee the eternal store.
FLESH.
Who can love baseness, poverty and want?
And under pining sickness be content?
SPIRIT.
He that hath laid his treasure up above, And plac'd his portion only in God's love;
That waits for glory when his life is done:
This man will be content with God alone.
FLESH.
What good will sorrow do us? Is not mirth Fitter to warm a cold heart here on earth?
Troubles will come whether we will or no:
I'll never banish pleasure and choose woe.
SPIRIT.
Then choose not sin: touch not forbidden things:
Taste not the sweet that endless sorrow brings.
If thou love pleasure, take in God thy fill:
Look not for lasting joys in doing ill.
FLESH.
Affliction's bitter: life will soon be done:
Pleasure shall be my part ere all be gone.
SPIRIT.
Prosperity is barren: all men say, The soil is best where there's the deepest way.
Life is for work, and not to spend in play.
Now sow thy seed: labour while it is day.
The Huntsman seeks his game in barren plains, Dirty land answers best the ploughman's pains.
Passengers care not, so the way be fair.
Husbandmen would have the best ground and air.
First think what's safe and fruitful: there's no pleasure Like the beholding of thy chiefest treasure.
FLESH.
Nature made me a man, and gave me sense:
Changing of nature is a vain pretence:
It taught me to love women, honour, ease, And every thing that doth my senses please.
SPIRIT.
Nature hath made thee rational; and reason Must rule the sense, in ends, degrees and season.
Reason's the rider, sense is but the horse:
Which then is fittest to direct thy course?
Give up the reins, and thou becom'st a beast; Thy fall at death will sadly end thy feast.
FLESH.
Religion is a dull and heavy thing, Whereas a merry cup will make me sing.
Love's entertainments warm both heart and brain:
And wind my fancy to the highest strain.
SPIRIT.
Cupid hath stuck a feather in thy cap; And lull'd thee dead asleep on Venus' lap:
Thy brains are tippled with some wanton's eyes:
Thy reason is become lust's sacrifice.
Playing a game at folly, thou hast lost
Thy wit, and soul, and winnest to thy cost.
Thy soul now in a filthy channel lies, While fancy seems to soar above the skies.
Beauty will soon be stinking, loathsome earth:
Sickness and death mar all the wanton's mirth.
It is not all the pleasure thou can'st find Will countervail the sting that's left behind.
Blind, brutish souls! that cannot love their God!
And yet can dote on a defiled clod!
FLESH.
Why should I think of what will be to-morrow?
An ounce of mirth is worth a pound of sorrow.
SPIRIT.
But where's that mirth when sorrows overtake thee?
Will it then hold when life and God forsake thee?
Forgetting death or hell will not prevent it:
Now lose thy day, thou'lt then too late repent it.
FLESH.
Must I be pain'd and wronged, and not feel; As if my heart were made of flint or steel?
SPIRIT.
Dost thou delight to feel thy hurt and smart?
Would not an antidote preserve thy heart?
Impatience is but self-tormenting folly:
Patience is cordial, easy, sweet and holy.
Is not that better which turns grief to peace, Than that which doth thy misery increase?
FLESH.
When sport, and wine, and beauty do invite, Who is it whom such baits will not incite?
SPIRIT.
He that perceives the hook and sees the end, Whither it is that fleshly pleasures tend:
He that by faith hath seen both heav'n and hell, And what sin costeth at the last can tell:
He that hath tried and tasted better things,
And felt that love from which all pleasure springs.
They that still watch, and for Christ's coming wait, Can turn away from, or despise the bait.
FLESH.
Must I be made the football of disdain?
And call'd a precise fool or Puritan?
SPIRIT.
Remember him that did despise the shame, And for thy sake bore undeserved blame:
Thy journey's of small moment if thou stay Because dogs bark, or stones lie in the way.
If life lay on it, wouldst thou turn again, For the winds blowing, or a little rain?
Is this thy greatest love to thy dear Lord, That canst not for his sake bear a foul word?
Wilt thou not bear for him a scorner's breath, That underwent for thee a cursed death?
Is not heav'n worth the bearing of a flout?
Then blame not justice when it shuts thee out.
Will these deriders stand to what they say, And own their words at the great dreadful day?
Then they'd be glad, when wrath shall overtake them, To eat their words, and say they never spake them.
FLESH.
How? Forsake all! Ne'er mention it more to me, I'll be of no religion to undo me.
SPIRIT.
Is it not thine more in thy Father's hand, Than when it is laid out at sin's command?
And is that sav'd that's spent upon thy lust?
Or which must be a prey to thieves or rust?
And wouldst thou have thy riches in thy way, Where thou art passing on, and canst not stay?
And is that lost that's sent to heav'n before?
Hadst thou not rather have thy friends and store, Where thou mayst dwell for ever in the light
Of that long glorious day that fears no night?
FLESH.
But who can willingly submit to death, Which will bereave us of our life and breath;
That lays our flesh to rot in loathsome graves, Where brains and eyes were, leaves but ugly caves?
SPIRIT.
So nature breaks and casts away the shell, Where the now beauteous singing-bird did dwell.
The secundine that once the infant cloath'd, After the birth, is cast away and loath'd.
Thus roses drop their sweet leaves under-foot; But the spring shews that life was in the root.
Souls are the roots of bodies: Christ the head Is root of both, and will revive the dead.
Our sun still shineth when with us it's night:
When he returns, we shall shine in his light.
Souls that behold, and praise God with the just,
Mourn not because their bodies are but dust.
Graves are but beds, where flesh till morning sleeps:
Or chests where God awhile our garments keeps.
Our folly thinks he spoils them in the keeping; Which causeth our excessive fears and weeping:
But God, that doth our rising day foresee, Pities not rotting flesh so much as we.
The birth of nature was deform'd by sin:
The birth of grace did our repair begin:
The birth of glory at the resurrection Finisheth all, and brings both to perfection.
Why should not fruit when it is mellow, fall?
Why should we linger here when God doth call?
FLESH.
The things and persons in this world I see; But after death, I know not what will be.
SPIRIT.
Know'st thou not that which God himself hath spoken?
Thou hast his promise which was never broken.
Reason proclaims that noble heav'n-born souls, Are made for higher things than worms and moles.
God has not made such faculties in vain, Nor made his service a deluding pain.
But faith resolves all doubts, and hears the Lord Telling us plainly by his holy word, That uncloath'd souls shall with their Saviour dwell,
Triumphing over sin, and death, and hell.
And by the power of Almighty love, Stars shall arise from graves to shine above.
There we shall see the glorious face of God:
His blessed presence shall be our abode:
The face that banisheth all doubts and fears; Shuts out all sins, and drieth up all tears.
That face which darkeneth the sun's bright rays, Shall shine us into everlasting joys.
Where saints and angels shall make up one choir,
To praise the Great Jehovah evermore.
FLESH.
Reason not with me against sight and sense:
I doubt all this is but a vain pretence.
Words against nature are not worth a rush:
One bird in hand is worth two in the bush.
If God will give me heav'n at last, I'll take it:
But for my pleasure here, I'll not forsake it.
SPIRIT.
And wilt thou keep it? brutish flesh how long?
Wilt thou not shortly sing another song?
When conscience is awakened, keep thy mirth!
When sickness and death comes, hold fast this earth:
Live if thou canst, when God saith come away:
Try whether all thy friends can cause thy stay.
Wilt thou tell death and God, thou wilt not die?
And wilt thou the consuming fire defy?
Art thou not sure to let go what thou hast?
And doth not reason bid thee then forecast, And value the least hope of endless joys,
Before known vanities and dying toys?
And can the Lord that is most just and wise, Found all man's duty in deceit and lies?
GET thee behind me satan; thou dost favour The things of flesh, and not his dearest favour,
Who is my life, and light, and love, and all, And so shall be whatever shall befal.
It is not thou, but I, that must discern, And must resolve: It's I that hold the stern:
Be silent Flesh; speak not against my God; Or else he'll teach thee better by the rod.
I am resolved thou shalt live and die, A servant, or a conquered enemy.
LORD, charge not on me what this rebel says, That always was against me and thy ways!
Now stop its mouth by grace, that shortly must
Through just but gainful death, be stopt with dust.
The thoughts and words of Flesh are none of mine, Let Flesh say what it will, I will be thine.
Whatever this rebellious Flesh shall prate, Let me but serve thee, Lord, at any rate.
Use me on earth as seemeth good to thee, So I in heaven thy glorious face may see.
Take down my pride: let me dwell at thy feet:
The humble are for earth and heav'n most meet.
Renouncing Flesh, I vow myself to thee, With all the talents thou hast lent to me.
Let me not stick at honour, wealth or blood:
Let all my days be spent in doing good.
Let me not trifle out more precious hours; But serve thee now with all my strength and powers.
If Flesh would tempt me to deny my hand; Lord, these are the resolves to which I stand.
RICHARD BAXTER.
October 29, 1659.
-----Copyright © Monergism Books A Treatise of Self-Denial, by Richard Baxter, Copyright © 2025
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Table of Contents A Premonition Concerning This Second Edition To the Honorable Colonel James Berry, &c.
Preface CHAPTER I – Of the nature of selfishness, as opposite to God; invading His prerogative in ten particulars
CHAPTER II – Reasons for the necessity of self-denial CHAPTER III – Use 1: A general complaint of the prevalence of selfishness CHAPTER IV – The prevalence of selfishness in all relations
CHAPTER V – The power of selfishness upon men's opinions in religion CHAPTER VI – Men's averseness to costly or troublesome duties
CHAPTER VII – Men's tenderness of self in cases of suffering CHAPTER VIII – The partiality of men's judgment in their own cases
CHAPTER IX – The great power and prevalence of self discovered CHAPTER X – Consectaries:
CHAPTER XI – Use 2: To try our self-denial, whether it be sincere CHAPTER XII – Exercise self-denial: Ten cases in which self must be denied CHAPTER XIII – Selfish dispositions to be denied: 1. Self-love
CHAPTER XIV – 2. Self-conceitedness must be denied CHAPTER XV – Self-will must be denied CHAPTER XVI – Selfish passions to be denied
CHAPTER XVII – Self-imaginations to be denied CHAPTER XVIII – Inordinate appetite to be denied
CHAPTER XIX – II. Self-interest to be denied: 1. Pleasure, especially that of taste; lustful pleasures CHAPTER XX – 3. Wanton talk, love-songs, etc. to be denied
CHAPTER XXI – 4. Idle and worldly talk to be denied CHAPTER XXII – 5. False stories, romances, and other idle tempting books
CHAPTER XXIII – 6. Vain sports and pastimes to be denied CHAPTER XXIV – 7. Vain and sinful company to be denied
CHAPTER XXV – 8. Pleasing accommodations: houses, gardens, horses, etc.
CHAPTER XXVI – 9. Self-denial in apparel CHAPTER XXVII – 10. Self-denial against ease, idleness, and worldly peace CHAPTER XXVIII – 11. Delight in worldly prosperity to be denied
CHAPTER XXIX – 12. Children and relations: how to be denied CHAPTER XXX – 13. Revengeful passions to be denied
CHAPTER XXXI – 14. Useless history and news to be denied CHAPTER XXXII – 15. Unnecessary knowledge and delight in it to be denied CHAPTER XXXIII – 16. A factious desire for the success of our own opinions and parties, as such, to be denied
CHAPTER XXXIV – 17. Carnal liberty to be denied CHAPTER XXXV – 18. Our native country and habitation to be denied CHAPTER XXXVI – 19. Bodily health and ease from pain
CHAPTER XXXVII – 20. Natural life to be denied
CHAPTER XXXVIII – Twenty reasons to move us to deny our lives and yield to violent or natural death with comfortable submission when God requires it CHAPTER XXXIX – An answer to doubts raised by the fear of death
CHAPTER XL – Directions to procure a willingness to die CHAPTER XLI – Self-denial in point of honor and pride: Of climbing into dignities or high places CHAPTER XLII – 2. The love and commendations of others to be denied CHAPTER XLIII – 3. The reputation of wealth to be denied
CHAPTER XLIV – 4. Comeliness and beauty to be denied CHAPTER XLV – 5. Strength and valor to be denied
CHAPTER XLVI – 6. Wisdom and learning to be denied CHAPTER XLVII – 7. Reputation of spiritual gifts and abilities to be denied CHAPTER XLVIII – 8. The reputation of being orthodox—how to be denied CHAPTER XLIX – 9. The reputation of godliness and honesty—how to be denied CHAPTER L – 10. A renowned and perpetuated name to be denied
CHAPTER LI – Q.1: Does self-denial consist in renouncing property?
CHAPTER LII – Q.2: Does it consist in renouncing marriage?
CHAPTER LIII – Q.3: Does it lie in solitude and renouncing secular affairs?
CHAPTER LIV – Q.4: Or in renouncing public offices and honors?
CHAPTER LV – Q.5: Or in denying our relations?
CHAPTER LVI – Q.6: Does self-denial require us to give more to godly strangers than to ungodly kindred?
CHAPTER LVII – Q.7: How must we love our neighbors as ourselves?
CHAPTER LVIII – Q.8: What penance or self-revenge does it require?
CHAPTER LIX – Q.9: Must all passion be denied?
CHAPTER LX – Q.10: How far must we deny our reason?
CHAPTER LXI – Q.11: How far must we be content with God's afflicting will?
CHAPTER LXII – Q.12: May God be finally loved as our felicity and portion for our own sake?
CHAPTER LXIII – Motives to self-denial: Selfishness is the grand idolatry
CHAPTER LXIV – 2. It is the enemy of all moral good CHAPTER LXV – 3. It is contrary to the state of holiness and happiness CHAPTER LXVI – 4. Self-seeking is self-losing; self-denial is our safety CHAPTER LXVII – 5. It is the powerful enemy of all ordinances
CHAPTER LXVIII – 6. It is the enemy of all societies, relations, and the common good CHAPTER LXIX – 7. It corrupts and debases all that it disposes of CHAPTER LXX – 8. Deny self—or you will deny Christ
CHAPTER LXXI – 9. The selfish deal worse with God than with the devil CHAPTER LXXII – It is the heaviest plague to be left to ourselves
CHAPTER LXXIII – Ten directions to obtain self-denial The Conclusion