A treatise of self-denial. By Richard Baxter, pastor of the church at KidderminsterA treatise of self-denial. By Richard Baxter, pastor of the church at Kederminster

13. Take also the extortioner, or any man that hath defrauded or injured another; and that will not be persuaded to make Restitution of all that he hath got amiss: and let this man hear of the case of Zacheus, and he ⟨p. 67⟩will say, It was well done: Or let another's case be propounded to him, and he can tell them that [Restitution is the safest way: whatever it cost you, its fit that every man should have his own.] Self will give him free leave to consent to another mans Restitution; but not to his own.

13. Take also the extortioner, or any man that hath defrauded or injured another; and that will not be perswaded to make Restitution of all that he hath got amiss: and let this man hear of the case of Zacheus, and he ⟨p. 67⟩will say, It was well done: Or let anothers case be propounded to him, and he can tell them that [Restitution is the safest way: whatever it cost you, its fit that every man should have his own.] Self will give him free leave to consent to another mans Restititution; but not to his own.

14. Moreover; Suppose that persecution were afoot, and a man must either knowingly sin against God, or lose his Estate, and part with all that he hath in the world, and burn at a Stake for the cause of Christ: The selfish unsanctified person will not be persuaded that this is his duty, or at least, he will not be persuaded to submit to it: He cannot suffer, nor burn: He will trust God with his soul, rather than men with his body; (as such speak that despise God, and reject him, and prefer the world before him, and call this trusting him.) But if this were another mans case, they could tell him that its better displease men than God, and that its better venture a short life, than an endless life; and that it is little profit to win all the world, and lose his own soul; and that it is the wisest way to make sure work for eternity, and not to venture on endless misery: And they could consent that another should rather suffer than sin▪ Why else do they commend the Martyrs for it? And what is the reason of this strange partiality? Why Self is the great Ruler, and God hath but the name. Self is partial in their own cause, but not in another mans: and therefore they can consent to his suffering without self-denial: And hence comes the difference.