3. It is a necessary act of our love to God, we may expose ourselves to. uncertain dangers, to hinder another's certain danger. If a man were assaulted by thieves and ruffians, to prevent murder, I am bound to endanger my own life. If I may possibly contribute help, by the laws of God I am to help the wronged party, though it be to my own hazard. Thus Esther, ' If I perish, I perish,' when she went into the king. There was a double ground of that resolution ; one was, she preferred the public good before her own private life ; the other ground was because the cause was only hazardous, though likely. Now this case is the more binding, if it be the life of a public person, of a minister or magistrate. A subject is bound to preserve the life of a magistrate more than his own. The hand will put up itself to save the head ; so ministers, as Eom. xvi. 4, ' For my sake they laid down their own necks.' He speaks of Aquila and Priscilla, they exposed themselves to danger of death to save Paul in some tumult ; and there- fore, saith he, I do not only give them thanks, but all the churches of Christ. Nay, if it be but the life of a private friend that is in danger, I am bound to expose myself to some hazard for his sake : John xv. 13, * Greater love hath no man than this, that a man lay down his life for his friends.' Christ speaks of it as an act of love and friendship. For though simply my life and his be of a like value, and mine may be more dear to myself than his, yet my duty to him and his life, must oversway, especially if the case be but hazardous, as to rescue him from an assassin.
I shall conclude all with a word of use, which is to condemn two sorts of persons, self-lovers and self-seekers.
First, Self-lovers. There are several sorts of them.
1. When men seek their own contentment above the public benefit. They care not how it goes with the public, so their private interest flourish. The sin is more aggravated, if it be in times of public hazard, if men be neglectful. Among the Romans, men would leave their shops and trade, and venture all for the common good. But when in dangerous
292 A TREATISE OF SELF-DENIAL. [BoOK I.
cases men are diverted from public service by a zeal to private interest, this is a foolish course ; like to those that would look to their own cabins, when the vessel itself is in danger. Judges v. 16, those that were want- ing to public duty, were blasted with infamy and shame. ' Gad, Dan, and Ashur, that had their country near the sea ; and felt not the yoke ; ' and Eeuben, that lived on the other side Jordan, stayed at home unworthily, to tend their cattle and flocks, and were more afiected with the bleating of the sheep, than with the groans and complaints of their brethren, under the oppression of Jabin. Those that ' did not come out for the help of God, they are cursed,' ver. 23. So they are counted of a base and degenerate spirit, who are mentioned . 1 Ohron. iv. 22, 23, ' They dwelt among plants and hedges , there they dwelt with the king for his work ; ' these were ancient things. Some that came of a noble extraction, yet because they remained in Babylon, and would not venture with the people of God, and go up and build the temple, they are marked out as men unworthy of their extraction.
2. When men in the course of their lives do only mind their own things, and are wholly taken up in fulfilling their own wills and desires. This is the temper of most men, they are of a narrow private heart, and do not seek the welfare of others. It is both against nature and grace. Against nature : no man is born for himself, liis country hath a share in him ; his friends, and the persons with whom he lives, have a share ; for by nature man was made to be helpful to others. Man by nature is a sociable creature, made for commerce. If man could live of him- self, he might live to himself. Now human society is built upon com- munion and commerce. The eye cannot say to the foot, I have no need of thee ; and we cannot say of the meanest person, We have no need of thee. It is the wisdom of providence to cast the frame of the world into mountains and valleys, to make some poor and some rich. The poor are as necessary for manual labour, for corporal and hard services, as are the rich ; therefore it is against nature when men wholly live to themselves. So it is also against grace, which casts us into one mystical body. And the apostle, Kom. xii. 5, hath a notable expres- sion, * So we, being manj^, are one body in Christ, and every one members one of another.' There is a great self we are to regard, and that is the societies to which Ave do belong and we are members of ; and the welfare of this great body must we seek and promote. As in a clock, one wheel moveth another, each part gives and receives help, and one from the other ; so should every one be serviceable, and put his heart, hand, and head to the common good, and be sensible of the common evil. As in the natural body there is no disaster happens to any one member, but all the rest are affected therewith. The tongue cries out when we tread upon the toe. You have hurt me ; or if the foot be pricked with a thorn, the rest of the members will testify their compassion. The tongue complaineth, the eyes shed tears, the head studieth to recover it, and find out the grievance, and the hands will assist. There are three ways wherein we are to be specially serviceable one to another : by prayers, by counsel, and by outward actions of relief. (1.) We are to mind in our prayers the good of one another, and labour for it with God, as we would seek his face for our own souls. This is a cheap act of charity, it costs us nothing but a little breath