THe best are not freed from the in-being, and in-dwelling of Sin here, 1 Joh. 1.8. If we say that we have no Sin, we deceive our selves, and the Truth is not in us. Yet all that are in a state of Grace, are freed from the Dominion of Sin. And where Sin is not mortified, it is mortal. That it greatly concerns every one strictly to en­quire, whether Sin be subdued, or yet reigning in him?

Alas! How many account their Sins no more than Infirmities, when indeed they are reigning. A most dangerous deceit! As there are many (on the [Page 145]other hand) truly gracious, who feeling the stir­rings of Corruption, are thence ready to conclude, or at least fear and suspect, they are still under the Dominion of Sin.

Now I shall shew you briefly, how you may know whether Sin hath Dominion over you? Or whether (by Grace) you are freed from Sins Dominion?

By the Dominion of Sin here, I understand, not the actual Prevalence of some Sin for a fit, but the habitual Power of Sin, whereby a Man is in a state of Subjection to Sin. That the Question amounts to thus much, Whether a Principle of Grace, or Corruption, be chief Ruler and Commander in you?

I premise these two or three things.

1. A Man cannot possibly be at the same time, both under the Dominion of Sin, and also under the Rule and Government of Grace. A Man can­not be a Servant of Sin, and a Servant of Righte­ousness, both together. None can serve two Masters so contrary. It is a clear, and sufficient proof, we are not in a state of Grace, if we be under the domini­on of Sin.

2. We are all naturally under the dominion of Sin. This all, that understand, and acknowledg Mans Fall, and Original Sin, must acknowledg. And the Scripture abounds in the proof of it.

3. Therefore unless we have been changed by re­newing sanctifying Grace, we are still under the power and dominion of Sin. These things are plain, and undeniable.

Now First, I shall discover certain false signs, whereupon many, without ground, conclude they are not under the dominion of Sin.

(1.) You may not be sensible of the commanding, domineering Power of Sin, and yet be really under the dominion of Sin. As (on the other hand) a Man may feel the workings and stirrings of Cor­ruption, who is not under the full Power and Dominion of it. Sin ruleth by way of enticing, not by Force and Violence. Its chief Seat and Throne is in the Will; and the less Reluctancy in the Will against Sin, the greater is its Power and Dominion. And Insensibleness of Sin is a great sign of its Strength and Prevalence. A sick Man's case is many times most sad, when he has no sense of his Sickness.

(2.) You may not be under Terrors of Conscience for Sin, and yet may be under the Dominion of Sin. While the strong Man keeps his Palace, all is in Peace. An evil Conscience may be a quiet Conscience, may be lull'd asleep for a time.

(3.) You may be under the arrest of your own Consciences. Conscience may shake, and terrifie you, and thus you may be brought to a kind of re­morse for Sin, and yet not freed from the Domini­on of Sin. Sinner, wouldest thou fain put off Con­science? dost thou indeavour to do all thou canst to stop its Mouth, to still its Clamours? Art thou far from joyning and taking part with Conscience against thy Lusts? Then it is plain, thou art joyn­ed to thy Lusts. And whatever trouble thou hast for sins committed, if it does not weaken the Pow­er and Habit of Sin in thee; if it be not joyned with a serious purpose and resolution against Sin; if thou art as ready to commit the same Sin again, when a Temptation and Opportunity is offered; thy Repentance is little better than a Mock-repen­tance.

(4.) Thou mayest have a kind of Conflict within thy self against Sin, and yet be under the Domini­on of Sin. For, 1. Sometimes one Lust makes head against another. Though all Sins agree in their general Nature, as contrary to the holy Law of God: yet some Sins disagree in respect of their particular Objects and Interests. So Pride may set against such Sins as would bring a Man to shame and disgrace. So a Sinner's Covetousness may cross a costly expensive Lust, which otherwise he has a mind on. 2. Or the Conflict in a Sinner is thus, his Will is to serve and satisfy such a Lust, but his Conscience is against it. Thus a Sinner hath many sad checks of Conscience sore against his Will. The Conscience of many a natural Man does not only oft accuse and condemn him for Sins committed; but also sometimes does check, menace, and terrify him, when he is about the commission of Sin: while yet the Will is predominantly set upon Sin. As there may be Insurrections, great Stirs and Busles in a Kingdom against its Government, and yet the Government not be cast off, but may pre­vail and suppress those Insurrections. So Consci­ence is stirring in a Sinner sometimes, it riseth up against such or such a Lust; but for all that there is a stronger Party within, a corrupt Will, a depra­ved Appetite and Affections, that adhere to it still, and keep it in the Throne.

(5.) A Child of God may fall into the same Sin, (materially) and yet that be but a Sin of Infirmity in him, which may be a reigning Sin in thee. Though thou mayest sometimes see those that are better than thy self overtaken with Passion; or see them sometimes immoderate, spending too [Page 148]much precious time in Sports and Recreations, &c. And yet, Sinner, know there is a difference betwixt their falling into a Sin, and thy living and lying still in it. There is a difference betwixt their being sometimes foiled by it, and thy yielding up thy self fully to it. There is a difference betwixt their se­rious repenting of it, and breaking off a Course of Sin, and thy allowing and full liking of it, and holding on thy Course.

(6.) Thou mayest be free from all gross Sins, and yet be under the Dominion of Sin. Though Di­vines sometimes distinguish betwixt a partial and a total Dominion of Sin, and say further, that a partial Dominion of Sin may stand with a State of Grace, but not a total: yet here you must not un­derstand them, as if by partial Dominion they meant the Dominion of some Sins only, and by total the Dominion of all kind of Sins. That is not their meaning. But that is the full and total, compleat and absolute Dominion of Sin, when a Man freely peaceably, fully, (ex studio & ex animo,) gives up himself to any known Sin, whether it be scanda­lous or not, whether it be open or secret. And the partial Dominion of Sin (with them) is, when Sin gets Mastery for a time, when there is not an actual, or at least, not a prevalent Resistance and Op­position of Sin, as to some particular Acts; and yet Sin gets not full and peaceable possession: but there is the Spirit lusting and striving against the Flesh, there is a Principle of Reluctance to that Sin a Man is drawn to commit; that though at present he be worsted by it, yet he yields not up himself to it.

But (as one has the Comparison) as there are [Page 149]several Forms of Government, or Dominion, (as Democracy, Aristocracy, and Monarchy): Sometimes the Dominion is exercised by many, sometimes by one alone; yet Subjection to any of them is true Subjection, and sets up Dominion. So though in some, more Sins bear rule together, in others, some one Sin bears chief rule; yet a full willing Sub­jection to Sin, whether one or more, proves the Dominion of Sin.

Thus though thou keepest free from gross scan­dalous Sins, yet if thou freely allowest thy self to continue in other Sins, in any known Sin, thou art the Servant of Sin, and Sin hath Dominion over thee.

Yea, note further: Thou mayest live in those Sins, which yet break not forth into the outward Act. While Sin hath the Command of the Heart, it hath Dominion. And thus thou art an unclean Person who allowest thy self, and delightest in speculative Wickedness, though thou never didst commit the Act of Uncleanness. Lusting after a Woman is committing adultery in the heart, Mat. 5.28. So thou mayest be a meer Sensualist, a Swine, a Brute, though thou never drinkest unto drunkenness, and never eatest to gluttonous excess; if thou only de­signest the pleasing of thy Appetite and Palate, if thou lookest no higher than to the pleasing of the Flesh. So Covetousness may be a reigning Sin in thee, though thou art not to be charged with hord­ing up riches, that should be laid out to the glory of God, and good of others; though thou hast ne­ver so little of the World in thy possession, yet thou mayest be a covetous Man, and an Idolater, if thy Heart be full of inordinate love to worldly Riches.

(7.) You may be morally honest, just in your deal­ings, charitable to the poor, your Lives may be a­dorned with a shew of many fair moral Vertues, and yet you may remain under the Dominion of Sin, and in an ungodly State. As you may still be with­out the true Fear of God, and without Love to God, and may have no care to serve him. Sin shews and exercises its ruling Power and Dominion, not on­ly in commanding, but in forbidding; not only in putting Men upon the works of the Flesh, but in keeping them off from a Course of Piety. As one; If Sin have a negative Voice in your Religion, whether God shall be worshipped and obeyed, or not? it is your King. Not seeking, not serving God, is enough to prove thee ungodly. Living in the neglect of known Duty, shews Sin to have a negative Voice in thee, and that thou chusest to obey Sin, rather than to obey God.

(8.) You may make a fair Profession, yea, may be very high in Profession, and yet under the Domini­on of Sin. Luk. 13.25, 26, 27. Lord, Lord, open unto us:—We have eaten and drunk in thy Presence, and thou hast taught in our Streets. But he shall say, I tell you, I know not whence ye are. Depart from me, all ye Workers of Iniquity. Visible Saints may be se­cret Workers of Iniquity. Yea, a Man may be not only a smooth Professor, but an eminent Prea­cher, and yet a Servant of Sin. There have been Workers of Miracles, who for all that were Workers of Iniquity. Mat. 7.22, 23. Judas was an Apostle, and yet a very Slave to the Lust of Covetous­ness.

Next I come to give you some Notes, whereby you may know whether you are freed from the Do­minion [Page 151]of Sin. Only that you may pass a right Judgment on your State, you must take them con­junct, and especially attend to the three last.

1. If now you are freed from the Dominion of Sin, then certainly you have been made sensible what a miserable Bondage it is to be in subjection to Sin; you see Sin to be the worst Master any Man can serve; that to be a Gally-slave to the Turk, is not so bad as to be a Servant to Sin. As I said be­fore, we are all naturally under the Dominion of Sin, and so we continue, till we feel what a cruel oppressing Tyrant Sin is. We have no will to cast off its yoke, till we come to be gall'd and pinch'd. Did you never groan under its Oppressions? I must say, that is no good Sign. But if thou canst no more have a good and favourable thought of the Service of Sin; if thou canst not but look upon it as a far greater Evil to be given up to thy sinful Passions, to thy corrupt Affections, to be given up to thine own Hearts lusts; I say, if thou wouldest account this a far greater Evil, than to be given up to the Wills and Lusts of the most malicious Ene­mies thou hast, or canst have in the World; this is an hopeful Sign thou art not a willing Subject and Servant of Sin. Thus it was with the Apostle, Rom. 7.24. O wretched Man that I am! who shall deliver me from this Body of Death? He looked up­on a Body of Sin, as a more grievous Burden than all his Bonds, Afflictions, and Sufferings in the Body.

2. So this is an hopeful Sign, when (if you might have your choice) you desire more to be freed from your Corruptions, than to be exempted from Affliction. If you had rather be kept from Sin, [Page 152]than excused from Suffering. And if you can heartily welcom Afflictions, and bless God for the sharpest Corrections, may you find them a means of weakning your Corruptions. The Dominion of sin is chiefly in the Will. Now if you care not what you suffer here, so that sin may suffer this way; if you are willing that God should lay you low in the World, so that it may bring down your Pride, and lay your Lusts low; if you could willingly stoop to any Cross, to have your old Man, a Body of Sin crucified on it; this would shew the prevailing bent of your Will is not to sin, but against it.

3. Another hopeful Sign that a Man is not under the Dominion of Sin, is, when he would no more defend it, no longer take its part. Willing Sub­jects are ready to stand up for the defence of their Prince, when others oppose him. And when a Man will plead and contend for sin, when he can­not endure to hear his Sin spoken against; when his Heart riseth against any faithful Minister, or consci­encious Christian, that reproves him, and tells him of the evil of his Sin; when he is an Enemy to such, and takes them for his Enemies that set a­gainst his sin; does not this shew that Sin has the command of him, that he is a willing subject to it? But if thou desirest to see Sin laid out in its co­lours, to see the vileness of it; if thou takest it well to be plainly told of any Sin thou hast been guilty of, and hast no more an heart to plead for or excuse it; if thou art willing to hear any thing from God's Word, that makes against it, and does no more stand for it, but readily takest part with the Word against it; it is to be hoped thou art fal­len off from Sin, that it has lost its Dominion.

4. Another hopeful Sign is, if thou wouldest no longer maintain its Government by paying Tribute to thy Lusts, wouldst make no more provision for them; if thou art for cutting off Provisions from them, preventing the Occasions of Sin what thou canst: But on the contrary, if it is thy care and study to serve and gratify thy Lusts, if thou payest Tribute willingly and freely to them; if this is a work, a business thy Heart is set upon, to make provision for them; if thou carest not what charge thou art at to maintain thy Pride; if thou grudgest not to lay out to serve thy Pleasure and Vo­luptuousness, &c. This shews thee still under the Do­minion of Sin, that thou art so forward to maintain it.

5. This is a good Sign, when a Man's will and purpose is set to withstand & resist the Motions and Commands of Sin; when he resolves, strives, watches ordinarily, and prayes earnestly against those Sins which most haunt him. As suppose thou art subject to fall into sinful Passion: yet if when thou fallest into it, thou canst truly say, and the Lord knows, it is besides and against thy purpose, it is the Evil thou wouldest not, it is a thing thou seriously resolvest and strivest, and criest against; this shews it has not full Dominion. Sin may tyrannize over a Child of God, though it does not reign in him. Where true Grace is, Sin cannot reign, a Man can­not fully, heartily consent to obey and be subject to it. The Will so far as it is renewed and sancti­fied is against it. Indeed through the Remainders of Corruption, and by the Prevalence of Tempta­tion, he is oft drawn to that which is sinful; but then he is as one taken captive, and his Will is to be free. Where Sin does but tyrannize, not reign, the [Page 154]Soul would not be under its Yoke; it wrestles and struggles to get free. And as under the Law; if the betrothed Damsel cried out, it was a Rape, not the Sin of Whoredom, she was not to dye, if she cryed out, Deut. 22.26, 27. So Sin is not reigning and mortal, where the Heart and Will is against it, the bent and Resolution of the Soul is against it, and the Soul is crying out earnestly for help, though as to particular Acts it is oft overcome. It is one thing to fall into the Dirt, so a Man may do who desires to keep his Garments clean; and another as the Sow does, with delight to wallow in the Mire.

6. This is a sure Sign that a Man is not under the Dominion of Sin, when his Heart is turned to hate all known Sin. As the Apostle, though he was not without Sin, yet he was not in love, in league with any Sin; no, it was the thing he hated. Rom. 7.15. If thou art an Enemy to Sin, to all known Sin, then certainly thou art not a willing Subject to it. A Man would not take and chuse him for his Master whom he hates. If now it is thy great care to shun and avoid Sin as an Enemy, and the greatest Enemy thou hast in the World; and if thou settest against Sin as thy worst Enemy, and nothing will satisfy thee but the Death of Sin; if thou art daily bestirring thy self to beat down a Body of Sin, to mortify thy earthly Members, to crucify the Flesh with the Affections and Lusts thereof; this Hatred and Opposition of Sin is one of the clearest and best Evidences thou canst have, that thou art not under the Dominion of Sin. And where Sin is not habitually more hated than loved, it has Dominion. But where there is such an ha­bitual Hatred of Sin, though remaining In-dwel­ling [Page 155]Corruption prevails too oft, so far as to draw a Man to commit the Act of Sin, yet he is not thereupon reconciled to Sin, and for a sinful Course. But when the Temptation is over, when he comes to himself, to act according to the Principle and Habit of Grace within him, he cannot but loath himself, and abhor that Sin. As Zanchy, Ac certum est, electos renatos, Tom. 7. p. 257. antequam peccent, odisse peccatum, & malle mori quàm peccare, postquam peccârunt, dolere & odisse peccatum; quum peccant, peccare non cum odio Legis, aut contemptu Dei, sed ex infirmitate Fidei. Thus though Sin gets Victory sometimes, yet it ne­ver obtains a full Conquest. A gracious Soul, though he hath been worsted again and again, will be for renewing the Fight. So the Dominion of Sin cannot be concluded from its violent assaults on the Soul; but rather one may conclude the contrary, from the Hatred and hearty Opposition of it. If the Sins which most prevail against thee, are the great­est trouble to thee, and nothing in the World would so glad thy Heart, as to be rid of them. If the Pardon of Sin alone would not satisfy thee, without Power against it; 'tis a good Sign that Sin has not Dominion over thee.

7. Thou mayest know thou art not under the Dominion of Sin, if indeed thou hast chosen and heartily accepted of a new Lord; if thou hast sin­cerely resigned up thy self to God and Jesus Christ. If it be so, that Christ is now Lord and Master in thee, then certainly thou art not a Servant of Sin. Thou canst not be under both these Masters. While thou wast a Subject and a Servant of Sin, thou wast a Rebel against God, a Rebel against Jesus Christ. [Page 156]But if now thy Heart and Will is to be governed by God and Christ, to come under his Laws, the Government of Sin is cast off. If the prevailing Bent of thy Will, and the general Course of thy Life, proves thee to be most for obeying God, and subjecting thy self to the Rule of his holy Word, if thou wouldest not allow thy self in any thing thou knowest to be cross and contrary to his Will; if it is the grief of thy Soul that thou canst not obey him perfectly; if thou wouldest not have a Dispensation to break any Command of his, but have Grace and Strength to keep them. Then thou hast changed thy Master. Rom. 6.16. Know ye not, that to whom ye yield your selves to obey, his Ser­vants ye are?

More I might add, but I chuse to conlude with some Passages out of Reverend Mr. Baxter. Thus he saith,

— ‘He that seldom or never committeth such external Crimes, and yet lo­veth not God, Christian Directo­ry. pag. 428. and Heaven, and Holiness, above all the Pleasures and Interests of the Flesh, is in a state of Death,’ (under the Domini­on of Sin). Again, ‘It is certain, that his Love to God and Holiness is not prodominant, whose carnal Interest and Lust hath ordinarily, in the drift and tenour of his Life, more power to draw him to the wilful committing of known Sin, than the said Love of God, and Heaven, and Holiness have to keep him from it. ( Rom. 6.16.) — He that will sin thus as oft as will stand with saving Grace, shall never have the Assurance of his Sincerity, or the Peace or [Page 157]Comfort of a sound Believer, till he repent and lead a better Life.’ Again,

‘He that in his Sin retaineth that habitual Di­vine Love, hath also habitual vertual Repentance for that very Sin, before he actually repenteth; because he hath that habitual Hatred of it, which will cause actual Repentance, when he is composed to act according to his predominant Habits.—’ Again,

‘There are some Sins which all Men continue in (or the best are not freed from) while they live; as Defect in the degrees of Faith, Hope, Love, &c. Vain Thoughts, Words, Passions, &c. Where the evil is prevalent in the Will against the good, so far as to commit those Sins, though not so far as to vitiate the Bent of the Heart or Life. —’ Again,

‘That which is apprehended to be either of doubtful evil, or but a little sin, will be much less resisted, and oftner committed, than Sins that are clearly apprehendeded to be great. — Now if this Apprehension be wrong, and come from the predominancy of a carnal or ungodly Heart, which will not suffer the Understanding to do its Office, nor to take that to be evil, which he would not leave; then both the Judgment, and the Sin occasioned by it, are mortal, and not mor­tified pardoned Sins.’

Again, ‘Though it is true, that all good Christians should not indulge the smallest Sin, and that true Grace will make a Man willing to forsake the least; yet, — No good [Page 158]Men rise up with so great and constant watchfulness against an idle Thought, or Word, or Disorder in Prayer, &c. as they do against an hainous Sin.’

Some things I pass over, being touched at before.

I shall only add one Note more, (though alrea­dy hinted at)

‘There are some Sins so easily known to be Sins, Cathol. Theo l. part 2. pag. 104. and so notoriously calling the Conscience to repent, that to lie in them unrepented of long (when the sudden violent Temptation and Passion is over, and a Man hath opportunity to act according to his setled Habit) will not consist with the truth of an Habit of Love to God and Holiness, and of Hatred to Sin.’

HOw sad is it, if the like may be said of us? How many that will say, He is not worthy to live, that does not love God? And yet the Lord knows, they are such themselves as have not the Love of God in them. Alas! shall not such be judged out of their own Mouths? Even these to whom our Saviour here speaketh, were the People of God in Profession, and would have spoken him as fair as we can do. With their Mouths they shewed him much Love, whereas it was not found in their Hearts: As he that knew what was in Man, and whose Judgment is ever according to Truth, pro­nounceth of them; But I know you, that ye have not the Love of God in you. And when you have the Notes of true Love to God plainly laid down, then you may know and judg, whether the Love of God be in you, or no.

To be loved of God is the Creature's highest Feli­city, and to love God is its highest Duty, yea, it is the Sum and Abridgment of the whole Duty of Man.

The Love of God is as the Heart and Soul of Re­ligion. It is a necessary Principle of all sound Obedi­ence. And the most specious Acts, that any Man can possibly perform, (though one should give all his Goods to feed the poor, or give his Body to be burned) are not acceptable unto God, without it.

It is the Rule and Measure (as it were) of o­ther Graces. Charitas est vir­tus virtutum, reliquae virtutes sine charita­te Figuram habere possunt, Veritatem habere non possunt. Lud. Carthus. in Psal. 47.12. Sorrow for Sin is not kindly, if it proceed not from the Love of God, and tend not to promote our walking with him in holy Love. ‘No tears are desira­ble, (as Mr. Baxt. Christi­an Directory, p. 147. §. 21. one says) but those that tend to clear the Eyes from the filth of Sin, that they may see the better the Loveliness of God. Abs (que) hoc & ti­mor poenam habet, & honor non habet gratiam. Servilis est timor quandiu ab a­more non manumit­titur, & qui de amo­re non venit honor, non honor sed adula­tio est. Bern. in Cant. Serm. 83.’ And Fear degenerates, when it is not joyned with Love, when it begets hard and black thoughts of God, when it drives not the Soul to God, but rather from him. All Grace in the kindly exer­cise thereof tends to cherish and increase this of Love.

The Love of God is as the Queen Regent, on whom the whole Train of other Graces must attend, [Page 161]whom they must serve. Faith and Hope are eminent Graces, yet the Apostle gives the preheminence to Charity, or Love, 1 Cor. 13.13. Now abideth Faith, Hope, Charity, ( [...], Love;) but the greatest of these is Charity. Where some Copies instead of [...] have [...], the greatest of all is Charity. And Charity first, and most properly agrees to that Love we ow to God, who ought to be summè charus, dear to us above all other. The account that is commonly given, why Love hath the preheminence of Faith, and Hope, is, because of its everlasting duration. Faith, and Hope abide here; but Love abideth in Heaven, where Faith is swallowed up in Ʋision, and Hope in Fruiti­on. And yet note further, that it is not simply for its duration, that it excelleth; but because of its excelling Nature, it is to endure. The moral Image of God, true Holiness, eminently consists in Love. And Faith and Hope, though necessary Graces here, while we are in statu viatorum; yet they cannot properly be exercised by those who are Comprehensores, in the actual enjoyment of full and compleat happiness: whereas Love is not only necessary in the way to Happiness, but in the full fruition of it. Yea, it is a main part of our happiness. And without perfect Love, we could not be perfectly happy. There is no perfect enjoying of God, without perfect Love to him, and perfect delight in him.

And as Christ (as Mediator) is the principal means of bringing us to God; so Faith is a means to beget, and increase the Love of God in us. True Faith worketh this way. And this is the end, and principal scope of the Commandment, 1 Tim. 1.5.

Whereby it sufficiently appeareth, that it is a matter of so great concern, that every one ought se­riously [Page 162]and strictly to inquire, whether he hath the love of God in him, or no?

Now the Love of God (in short) is an intense wil­ling of God. More plainly, it is the disposition, or motion of the Will, the rational appetite, renewed, and rectified by the Holy Spirit, whereby the Soul cleaveth to God, is united to him, and fixed on him, as the chiefest Good. Or thus, It is a being well pleased with God above all things in the World, with a desire to please him in all things.

The most proper, principal, and formal act of Love is a complacency, or wel-pleasedness with the Object loved. So the Love of God (if it be right) is the highest complacency of the Soul, a being most taken with God, as the most transcendent, as an Universal, and Infinite Good. And hence, though the Love of God, and the Love of Christ be insepa­rable; yet they must be distinguished. The Love of Christ (as Mediator) is the Love of the principal means to our ultimate end, (as he is the new, and li­ving way, by whom we must come to God:) but Love is terminated upon God, as our very ultimate end, that we look no further.

Now to the Question,

How we may know, whether we have the Love of God in us, or no?

Answ. (1.) Sound Love to God is founded in a sound Knowledg of God. (Ignoti nulla cupido.) There may be some knowledg of God, where there is no true Love to him: but there cannot be Love to God, where there is no knowledg of him. But the eyes of the understanding, being truly enlighten­ed with the knowledg of God, by this means the heart comes to be affected. (Ex aspectu nascitur a­mor.) [Page 163]We read Psal. 9.10. They that know thy Name, will put their trust in thee. So, they that know his Name (aright) will set their love on him. And there­fore, Psal. 91.14. [Because he hath set his love upon me] and [because he hath known my Name,] are used promiscuously. And so the Apostle praveth, Phil. 1.9. that their love may abound in knowledg. As the Saints, the more they know God, the more they love him. As in Heaven, where they have the clearest sight of Gods excellencies, and fullest mani­festation of his Love, there they have perfect Love to him, are as full of love to God as their Souls can hold.

The Love of God is founded in Knowledg. And there is especially a knowledg of these two things, viz. of his Love to Man, and of his loveliness, that makes the soul in love with him. How great is his Goodness, and how great is his Beauty, to enamour us!

(1.) There is a knowledg of the Love of God, especially of his Love in Christ. A knowledg of God in Christ, and so a love to God in Christ. As we read of love in Christ Jesus, 2 Tim. 1.13. O the un­parallel'd love of God in Christ! Joh. 3.16. God so loved the World, that he gave his only begotten Son— Rom. 5.8. Herein God commended his love towards us, in that while we were yet sinners, Christ died for us. 1 Joh. 4.9, 10. In this was manifested the love of God towards us, &c. Herein is love, such love was never read, or heard of. What is there in all the World, that should take so much with lost sin­ners, as the love of God in providing such a Saviour?

Indeed there are some, who have a kind of love to God, grounded on those outward Mercies, and [Page 164]temporal benefits they receive from him, as Health, and Wealth, Plenty and Peace, and temporal deli­verances. These things take more with them than the richest offers of Divine Grace. Alas! they are so far from a loving, and hearty acceptance of God's Grace in Christ, that they most ungratefully reject it. Now such as slight, and despise the highest expression, and manifestation of God's Grace, with what face can they pretend to love God upon this account?

Others speak sometimes, as if souls must know their special interest in God, and that God loveth them in special, before they can love him. But cer­tainly that is a great mistake. It is true, the Assu­rance of God's Love is a special means of heightning, and inflaming our love to God; for which end, more than for our own peace, satisfaction, or com­fort, we should use all diligence to attain Assurance. Yet our first Love is not the effect of such an Assu­rance, but a necessary Antecedent to it. How can we know, that God loveth us with a special Love, till we know, that we are such as believe, and such as love God (as Faith, and Love are insepara­ble?) But though we have not this particular Assu­rance; is there not ground enough to love God, that he is infinitely Good, and therefore most amiable in himself? and further, that he hath so loved us (when most unworthy of his love, and fit objects of his wrath; yet that he hath so loved us) as to give his only begotten Son, that whosoever believeth in him should not perish, but have everlasting Life? That it is possible we may have, yea, certain, that we shall have his special Grace and favour towards us, we coming to him in and through Christ; that in [Page 165]Christ he is reconciling Sinners to himself; that it is a principal design of the Gospel, and a chief errand, that his Ministers are sent upon, to beseech Souls to be reconciled to God; is not this a drawing with cords of a Man, with bands of Love? That God hath pre­vented us with such a demonstration of his Love and Goodness towards sinners in general, setting forth a way of Peace, and Reconciliation; Are we not all bound upon this account to love God? though all are not presently to conclude, that they are elect­ed, or that God loves them with a peculiar Love.

Now have we been drawn with these cords of Divine Love, scil. God's giving Jesus Christ, the Son of his Love for us, his offering Christ to us, and with him all that our Souls can desire, to make us everlastingly happy, if we will but heartily accept of him? Are we drawn with this his lovingkindness? Jer. 31.3. are we overcome of that kindness and love of God our Saviour towards us?

(2.) There is a Knowledg of God's Beauty and Excellencies, of his most glorious, and infinite Per­fections, that is to be laid, as the foundation of our Love. Thus God will appear most amiable. We cannot love him, as God, Quid est Deus? Quo nihil melius cogitari pot est. Bern. de consid. l. 5. but we must love him as most per­fect, as infinite in all Perfecti­on. We must see all Excellen­cies in him, and nothing in him but what is excellent. That he is infinitely more worthy to be loved, than any, or all the Crea­tures in the World, as they all come infinitely short of him; We must know, that the virtue and goodness found in any creatures, for which they are to be loved, is but as a drop of the Ocean, (or [Page 166]not so much) compared with his infinite Goodness. We must see so much in God, an infinite Fulness, and Alsufficiency, that there needeth no more to make us for ever happy; while there is a scanti­ness, and deficiency in creatures, that we could not be happy in the enjoyment of the whole World without God.

It is true, the knowledg of God admits of degrees. And the holiest, and most knowing creature in the World is far short of knowing God to Perfection. But such as are meer strangers to God, without the true knowledg of God, cannot love him aright. This Love is never blind. It is impossible Men should love God for that, which they see not to be in him.

And such as have very low thoughts of God, (it is plain) neither know him aright, nor truly love him.

(2.) We may know, we love God in truth, if we love him for himself, and not meerly for our selves.

Yet we cannot love God, but we shall love our selves. We cannot love him, but we shall desire, above all things in the World, to be happy in the fruition of him. And is not this to love our selves, to desire the greatest happiness to our selves that we are capable of? And God never requireth this, that we should love him, without seeking our own happiness in him. And further, he is to be loved as our gracious Benefactor. Psal. 116.1. I love the Lord, because he hath heard my voice and my supplications. Yet (observe) the benefits we do, or hope to receive from him, must not be the only, or chief reason of our love. We must rise higher, [Page 167]even to love God as God: We must love him for what he is in himself, Qui hoc desiderat propter aliud, non hoc desiderat, sed a­liud. and not only for what he doth, or pro­miseth to do for us. As Dr. Vid. Of effectual Faith. p. 133. Preston distinguisheth betwixt the love of Harlots, and the love of Virgins. Harlots look only at what they shall have by him: but they that have right holy and chast Affections, look as well at his own Excellencies, for which he is most worthy to be loved.

Sound Love is not meer Self-Love. Love which is regular, is not only loving a thing or person good to us, but loving that which is good in it self (whe­ther we have benefit by the same or no;) and lo­ving the same according to the degree, and measure of goodness, which is in it. Thus if our love be regular, we love God most, he being infinitely good: not only best for us (though in this respect we are allowed to love him) but also as infinitely Good in himself. Good in that sense, as none are to be ac­knowledged good besides, Mat. 19.17. There is none good but one, that is, God. He alone is perfectly, universally, originally, immutably, infinitely good. And hence a modern School Di­vine concludes, Zanch. tom. 4 col. 304, &c. that God alone (speaking properly) is to be the object of our love. He de­serves all the love our hearts can hold; (yea, all that is nothing to what he is worthy of.) Mat. 22.37. Thou shalt love the Lord thy God, with all thy heart, and with all thy Soul, and with all thy mind; And though our Saviour subjoyns, v. 39. [Thou shalt love thy Neighbour as thy self;] yet we are not allow­ed [Page 168]to love our selves, or Neighbours, in that sense, after that manner, as we are required to love God. As a great School-Divine of our own, Mr. Baxt. Christi­an Directory, p. 183. §. 23. ‘We are to love God totally, not only in degree above our selves and all the World; but also as God, with a love in kind transcending the love of every Creature.’ We are to love God for himself; but to love others on­ly in God, and for him. And so our love of Creatures is a secondary love of God; Vid. pag. 184. §. 29. when we love them with respect had unto God, and for his sake. Ita ut à Deo inci­piat, Zanch. per creaturas transeat, & in Deum desinat sanctus amor noster. Holy love takes its rise from God, passeth through the Creatures, and does not terminate in them, but in God. The grace of Love, Charitas est dilectio, qua diligitur Deus propterse, & proxi­mus propter Deum, vel in Deo. P. Lom­bard. Sent. lib. 3. Dist. 27. p. 627. respecting others, is but a stream of the Souls love to God, it flows from this Foun­tain. The grace of Love is a loving God for himself, and others in God, under him, and for him.

Now that God is to be loved for himself, hence it follows, that our love is greatly defective, priva­tively sinful, when we love him only, or chiefly for our selves. And this further appears, in that the love of God is a chief and eminent part of that Worship we owe to God, Deut. 6.5. yea, some­times it is spoken of, as the sum of all. The love of God is the abridgement of the first Table, as the [Page 169]love of our Neighbour is the abridgement of the se­cond. But certainly, this is not to glorify God as God, to love him but for our selves; for this is to love our selves more than God, this is to set our selves above him, to deify our selves. And fur­ther, if we acknowledge him to be God, we must acknowledge him our ultimate end, that the plea­sing and glorifying of God is the great work and chief design on which we ought to be most intent: whereas to love God but for our selves, this is to turn Mans highest ultimate end into the rank of a means (as Mr. B. well noteth.) This is instead of serving him as God, only to seek to serve our selves of him.

Yet it is granted, that God useth the principle of Self-love which is naturally implanted in Men, and by this brings on Souls to the love of himself, even for himself. Though there is no greater ob­struction to the love of God than a base, corrupt, sinful Self-love following a corrupt fancy; yet Self­love regulated, true Self-love, which is according to Reason, is no enemy to the love of God. There is a lawful and regular Self-love, by which we are led on to the love of God, as best in himself, and best for us. If we truly love our selves, it makes way for the love of God, when we are convinced, we can never be truly happy without him, with­out making our choice, our portion, our [...], our chiefest good, esteeming and desiring him above all, and loving him even for himself, and being willing to take up with him alone. And God in himself is such an object for our love and complacency, as would infinitely delight us, but that our faculties are finite, as we are our selves. [Page 170]And suppose a Soul to lose it self (as it were) in the loving admiration of God, so as not to have any actual thought or intention of its own Happi­ness; yet it would be nevertheless happy, while so taken up with God, and ravished in the love and admiring contemplation of him. Its happi­ness (certainly) would not be one jot less, for not being actually designed and looked at, in such holy, heavenly raptures and ascensions of the Soul. Thus a right judgment will determine, that God who is infinite in all Goodness and Perfection, is infinitely more amiable and delectable than our selves; and therefore to be loved chiefly for himself, and above our selves. And that in loving God above our selves, we do most truly love our selves, as thus we should come to the enjoyment of God, the chiefest Good, that which is best for our selves.

Yet it is further granted, that we are allowed, yea, we ought to love God for his Benefits. We must both love and praise him as the Author of all the Benefits he hath conferred, and that he hath promised to confer upon us; only we are not to rest here, but must come on to love him, as the Ocean of all Goodness, and infinitely amiable in himself.

And this also must be granted, that Believers who love God for himself, and have their hearts carried out towards him, as their chief ultimate end, yet can hardly discern it at first, that they love God for himself, and above themselves. The love of our selves being more passionate, is more easily felt; and if we go to the common experience of Christians, I doubt not but it will tell us, that they were first most sensibly drawn to the love of God by a prin­ciple [Page 171]of Self-love, working in a desire of happiness, and a fear of misery. And yet a Man is no sooner brought home to God, but he is humbled, and ashamed, that before he was led away so with cor­rupt Self-love and inordinate love to Creatures; that he hath not lived in the love of God, nor made it his chief care and study to please and glorify God, which is the life he now desires to lead. He de sires that now, and for time to come, he may love God for himself, and be addicted to please and serve God before himself; and he would account himself more happy, could he find his heart and life brought up to this, than if he might enjoy all the pleasures and contentments of the whole World. Now, here is the beginning of love to God as God. And let us be never so intent upon our own happi­ness, yet so long as we practically judge and account our happiness to consist in the perfect love of God, as infinitely good and perfect, and Gods love to us, here God is made our ultimate end.

But for a man to love God as one who (he hopeth) will not damn, or for ever torment him; as one who (he hopeth) will at last bring him to an Heaven of he knows not what sensitive pleasures and delights, while he apprehends not at all what the enjoyment of God in Heaven is, while he is without any sense of that infinite excellency and ami­ableness which is in God, for which he is to be loved above all; and in respect of which, Mans nearest conjunction with him must needs be his highest felicity; while a Man is a stranger to all this he cannot love God as God for himself, but only for some fancied happiness and self-advantage expected from him.

[See more of this, and so the Mystery of the love of God, and of our selves, accurately opened in Mr. Baxters Christian Directory, pag. 182. &c.]

(3.) That is a right holy love of God indeed, if we love him, as an holy God. And it is not enough to love him, as our great, and gracious Benefactor; but we must also love him, as our Righteous and Holy Ruler, and Governor. A Gracious Soul fear­eth the Lord for his Goodness, and loves him even for his Holiness: but graceless ones contemn him for the former, and hate him for the latter. Psal. 119.140. Thy Word is very pure: therefore thy Servant loveth it. So this is comfortable indeed, if we can say the like of God himself, if we love him, not only for his Kindness and Benignity, but also for his Holiness, and Purity. Flesh and blood would never teach this. Corrupt nature is contrarily inclined. Sin­ners either suppress the notion of God's Holiness, and take up a most false, blasphemous conceit, that God is like to them, and approveth well enough of them, and their wayes, as in Psal. 50.21. Thou thoughtest that I was altogether such a one as thy self. Or if they have an apprehension of his Holiness, in that respect they love him not, but have a great aversation from him, and contrariety to him. Now it is not being taken with a false Idea, or represen­tation of God, which will pass for love to God. This is but setting up an Idol in the heart. Neither is it enough to love God, as the God of Nature, the Creator and Preserver of all things; He from whom we have our beings, and well-beings; our great Benefacter, who giveth us life, and breath, and all things; who giveth us rain from Heaven, and fruit­ful seasons, filling our hearts with food and gladness, [Page 173]&c. I say, it is too short to love him, as our Creator and Preserver: but we must love him as our Righ­teous and Holy Governor. Sinners do not take distaste at all that is in God, or at all he does: but his Holiness, exprest in his most Righteous, and Holy Laws, this is that in special which they can­not be reconciled unto. So they are far from lo­ving him, as their Holy Ruler, and Judg, as one that cannot but be displeased at Sin, which is so contrary to his Holy Nature, and to his Righteous Will. They are not so much taken with God in any other respect, as in this respect they are dis­pleased with him. But Holiness is as essential to God, as any other Attribute of his. Exo. 15.11. Who is like thee, glorious in Holiness? So they that would deprive him of his Holiness, would spoil him of a chief part of his Glory. Yea, if he were not Holy, he should not be God. That Sinners who wish in their hearts that God was not so Holy, and that his Laws were not so strict, or that they might be exempted from his Laws, or from giving account to God; they interpretatively wish, that there was no God. And if it was in their power, it is in their hearts, to dethrone, and un-God him. Now surely, such are so far from loving God, that indeed they are haters of God, Rom. 1.30. And well may his soul loath them, while their souls abhor him, Zech. 11.8. How many (alas!) who love not God for all that he is pleased to do for them, as they dislike him upon this account, that he hath imposed upon them Laws, that are contrary to their Lusts? such will be found in the rank of those that hate him, Exod. 20.5.

The love of God, as our Holy Ruler, is so neces­sary, [Page 174]that it will nothing advantage a Man, if he should dy in God's cause (as a Turk may chuse to dye, rather then to deny his Mahomet:) If one of us should chuse to sacrifice his life, rather than re­nounce his Religion professed; I say, this would not avail at all, while his heart was more for his lusts than for God. As indeed this is not to love God, to prefer any lust before him, what ever else one may part with for him. So

(4.) If we love God sincerely, we love him su­parlatively, we love him above all. Psal. 73.25. Whom have I in Heaven but thee? and there is none upon Earth that I desire besides thee. True love to God will not admit of any corrival with him, will suffer nothing to stand in competition with him. We cannot love him as God, if we love any crea­ture as much or above him. For a Wife to love her Husband but as she loveth another Man, this is not (in a moral sense) to love her Husband, this is not true conjugal love. So we do not love God sin cere­ly, as God, if we love any thing in the World as much.

Therefore certainly, they that are lovers of plea­sures more than lovers of God, (as 2 Tim. 3.4.) and they that love the praise of men more than the praise of God, (Joh. 12.43) they that are lovers of the World, and worldly things, (1 Joh. 2.15.) that have their hearts chiefly set on these things, they are spiritual Adulterers, and Adulteresses (as the Apostle James calleth them, Jam. 4.4.) their hearts depart, go a whoring from God. The love of God dwelleth not in them. It dwells not where it rules not, where it is not predominant, prevailing over car­nal, sinful love, and subjugating natural love; though [Page 175]they are not totally eradicated here.

But hereupon some sound upright hearts may be questioning the truth of their love to God, not find­ing those strong passionate workings in their hearts towards God, which they have towards some crea­tures, towards their dear relations, &c. To satisfy such: As we distinguished before (in speaking of Godly Sorrow) there is a passionate Sorrow, and there is a rational Sorrow: so we must distinguish of Love, There is a passionate Love, which may express it self more towards creatures. God being a Spirit, is removed further from our senses, and not so near unto our passions; he is not directly the object of a passionate Love. But as he is manifested, and shew­ed to the enlightned understanding, as most amiable, and the chiefest Good, the renewed Will preferreth, chuseth, and adhereth to him before all other. And this is a rational, spiritual Love. Now do we in our setled judgment esteem and prefer, and in our will chuse and imbrace him before all? Do we in­deed prize, and desire an interest in him above all things in the World? Had we rather part with all, Possessions, Relations, &c. than to have no part in him? Should we account our selves really miserable without him, what ever else we may enjoy; but happy and blest in him, though we were deprived of all worldly comforts? Would an interest in God (with us) weigh down all the World? This is a surer evidence of true love to God, if the settled bent, and inclination of our Souls be towards him, than any sudden transports, and flashes of af­fection, or passionate workings, or ravishments, that come and go, and leave not the Soul in such a frame.

Well, lay up this Note, and try and judg of your selves by it. So much as the Will is inclined to­wards God, and the Heart set upon him above all things in the World, so much there is of the Grace of Love, so far a Soul loveth God in sincerity.

(5.) If we love God indeed, than we cannot be satisfied without an interest in God, and we can­not but earnestly desire to have our interest in him cleared to us.

I do not say, we must know our special proprie­ty in him, that he is our God, before we can truly love him. No: but a true love to God is that which must evidence God's especial love to us, and our special interest in God. By being such as love God, we may know we are in special relation to him, of the number of those who are the Called according to his purpose, Rom. 8.28. But if we love him indeed, we shall long to come to a sense of his love, and to see our special interest in him. As the Psalmist, Psal. 119.58. I intreated thy favour (thy face) with my whole heart; Lord, one good look, one smile from thee. A little in the World with God's fa­vour, would give us more content, than the whole World without it. As the Spouse says, Cant. 6.3. I am my Beloved's, and my Beloved is mine. So if God hath our love, we shall be restless, till we can say, that he is ours, till we can call him our own. As they that are in love, cannot injoy themselves, unless they may obtain their Beloved. As they say, Love would be paid in its own coin. If we love God, we cannot be content, unless we may be in his Eyes, as them who find favour. So we shall desire rather to en­joy the light of his Countenance, than the greatest affluence of worldly comforts, as Psal. 4.6, 7.

But are not most of us of another mind? How many that are more intent upon the World to get Estates here, than to get an interest in God? How many who if they may have the World smiling on them, never regard though they are under God's frowns? How many that seek the favour and friend­ship of Men more than the favour of God? Doubt­less, such have not the love of God in them.

(6.) If we have the love of God in us, then we shall greatly desire and delight in his presence; and mourn, take on sadly in his absence. Psal. 42.1, 2. As the Hart panteth after the Water brooks, so pant­eth my soul after thee, O God. Psal. 101.2. O when wilt thou come unto me! If we love God we shall long for his gracious visits. It will be our delight to draw nigh to God in holy Duties, in his Ordi­nances, and especially when we can find the Lord drawing nigh to our Souls; as we are joyed at the coming of a special friend. And as intimate friends are not content to be long asunder, we shall not be satisfied without God's presence. As Moses said, Exod. 33.15. If thy presence go not with me, carry us not hence. He would have chosen to be in a Wilderness with God's presence, rather than to enjoy a Canaan without it: so if we have the love of God in us, we shall rather desire to be in affliction and have his presence with us, than to enjoy great worldly prosperity without him. So we shall ac­count this one of the saddest afflictions if the Lord withdraws and estrangeth himself from us, as the Psalmist, Psal. 30.7. Thou didst hide thy face, and I was troubled. We know not how to bear his frowns. In such a case we shall have many sad and serious self-reflections, often asking our Souls, [Page 178]What is the matter? what have we done that the Lord takes unkindly, that has set him at such a distance? We shall not rest till we have found out the cause, and removed it; till this sad breach be made up, and we restored to our communion with God. If indeed our hearts be with him, we can no longer enjoy our selves than we enjoy him. A soul that loves God cannot but say, It is not good, Lord, for me to be alone; counting it an Heaven upon Earth to enjoy him, but an Hell to live with­out him in the World. As the Needle touch'd with the Loadstone will be turning to such a point; the Heart being touch'd with the love of God will be moving and inclining towards him, it cannot rest but in the enjoyment of him: as Psal. 63.8. My soul followeth hard after thee. Such a soul is in a trembling posture, and is fainting for him, when the Lord carrieth more strange, when he hides his face, Psal. 84.2. My soul longeth, yea, even fainteth for the Courts of the Lord. My heart and my flesh crieth out for the living God, my soul even fainteth. This is Love's sickness. Are we thus sick of Love, as the Spouse was, Cant. 5.8. There is a lamenting love as well as a delighting love. As the Child crieth for its Mother. As we are grieved at the loss, or long absence of a dear friend. Absence is the Lover's night. God's absence makes the darkest and faddest night to the souls of his People. [My soul fainteth for the Courts of the Lord,] because there he was wont to have fights of God, Psal. 63.2. there he was wont to enjoy sweet communion with him. And [my heart and my flesh crieth out for the living God.] He would send his hearty and carnest cries after him. So if we love God, we shall seek him [Page 179]still, though he be a God that sometimes hideth himself, Isa. 45.15. Thus the Spouse shewed how her heart went after her Beloved, whenshe sought him in the streets of the City, sought him in the broad ways, Cant. 3.2. went about up and down seeking him, and could not rest till she had found him. As they shewed how they were taken with their Idols, Jer. 8.2. Whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought. By love the Soul is knit to the Lord, and cleaveth to him, ( Deut. 11.12.) and it must needs go fore with such a soul to be parted, to be separated from him. Nothing in the World can be more grievous to it.

(7.) If we have the love of God in us while we are our selves, are in our right frame, and act like our selves, we are breathing after and longing for the full enjoyment of God in Glory. We desire and are glad of his presence with us here, yet are not satisfied therewith, but set a longing after Heaven, where our love to God shall be perfect, our com­munion with him more immediate, and our joy in him full; so if we love God, how should we love the appearing of Christ! (2 Tim. 4.8.) how should we rejoyce to think of the day when Christ will come, and take us up to himself, to enjoy God in Glory! If it be so desirable to enjoy his presence here, how much more to enjoy his presence in Heaven. So this would shew that we love God, if we are looking for and hasting unto the coming of the day of God, (as 2 Pet. 3.12.) and if we hear­tily lament it, that we are at so great a distance from him, that we enjoy so little of him, and desire the clearest manifestation of his love, and the near­est [Page 180]fellowship with, and fullest fruition of him, above all the riches, pleasures and honours in the World: Then certainly we are taken with him.

Yet it is granted, many times such as have the love of God in them cannot find in themselves such willingness to be absent from the Body, to be present with the Lord, as would become them, and which they would attain unto. But generally it is because they are clouded, and full of doubts and fears about their spiritual estates; or because they are conscious of present great unpreparedness, they see them­selves so unmeet for Heaven. They are ashamed that the Bridegroom should come and find them so unready. But yet they would not build Taberna­cles, and set up their rest here. They could not be content with the World for their Portion, might they always enjoy it. They look higher. And if they may not hope at last to come to the enjoyment of God in Heaven, they must despair of ever being as they would be.

But alas! how many are there who might they but have their lives perpetuated here, and so enjoy the World for ever, would never think of Heaven, would desire no other Heaven! and when they de­sire Heaven, it is only in a second place, when they can enjoy the World no longer; but if they were put to their choice, they would not leave Earth for Heaven. And they desire not Heaven at all, for the enjoyment of God there, and to live in the perfect love of God and full conformity to him; but only to be free from trouble, and secured from the pains and torments of Hell, and to enjoy a Pa­radise of delights to please their senses. The Heaven that cornal minds are for, is but a dream, a fancy of [Page 181]their own. That which is the Heaven of Heavens, scil. the full enjoyment of God in his love and like­ness, they have no mind to.

(8.) If we have set our love upon God, then our thoughts are much upon him. Thus the Psal­mist proved his love to the Word of God, Psal. 119.97. O how I love thy Law! it is my meditation all the day. As he says, ver. 24. Thy Testimonies also are my delight. Where the Septuagint read, my meditation. It was his delight to meditate on them. Thus his love to God was acting in fre­quent, and most pleasing contemplations of God. As it is the covetous Worldling's delight to think on his riches, and the Sensualist's delight to think on his pleasures; so his meditation of God was sweet to him, Psal. 104.34. which shewed his love to God. As the Lover delights to behold the party with whom he is enamoured. The thoughts of the soul are its glances, and serious meditations, its fixed looks. And if we have set our love upon him, our most intent and powerful affecting thoughts are fixed on him. Our best, our most deliberate, advised (if not our most frequent) thoughts are on God. The soul is where it loves, rather than where it lives. You may be in company with one that is deep in love, you may talk to him, and yet he little minds you or your discourse; his thoughts are elsewhere taken up with his beloved. There­fore when you see one mindless of his business, you will oft say, surely he is in love. So indeed the the soul that loves God is much with him in its thoughts. As the Psalmist would remember him upon his bed, and meditate on him in the night-watches. And (sayes he) when I awake, I am still with thee. [Page 182]Thus one that loves God will ordinarily have his thoughts on God, both lying down at night and rising up in the morning. So when he is at work in his Calling, his thoughts are ever and anon ascending up to God. And when he is in Com­pany, he oft leaves his Company unespyed, his heart and thoughts going out after God. But now, when it is so, that a Man does what he can to banish God out of his thoughts, when the thoughts of God are unwelcome guests, are not kind­ly entertained, when God is not in all his thoughts from morning to night, at least not with his good will, surely such a one does but vainly pretend to love God. How canst thou say that thou lovest him, when thy heart is not with him, when thy thoughts are not on him? Such as love not to think on him, it is plain they are great strangers, or rather enemies to God in their minds.

(9.) If we love God, we shall delight to speak or hear of him, to put us in mind of him, or to set forth his praise. It will be pleasing to us to hear of God, and the things of God, if we hear the things that are right. To hear his Word, and to hear Men speak well of him according to his Word. So we shall delight as to think on his Name, so to make mention of his Name. Though we shall dread to speak slightly, carelessly of him, though we shall abhor the abusing and profaning of his sacred and reverend Name, we shall desire to speak reve­rently and affectionately of him. Out of the abun­dance of the heart the mouth speaketh. Where the heart is full of love to the World, a Man's delight will be to speak of worldly things, such as he loves most. And he cannot relish other discourses, but [Page 183]it sounds harsh, is unpleasing to him. On the contrary, when the heart is taken up with the love of God, it will be ones delight to speak of him, and to speak in his praise, to speak good of his Name. As we are forward upon all occasions to speak in the commendation of those whom we most af­fect: so if we love God we shall be speaking well of him, we are oft setting forth his goodness, we love to speak of his excellencies and of his glory.

(10.) If we love God, it will be a great grief to us to see or hear God dishonoured; Psal. 69.9. The reproaches of them that reproached thee, are fallen upon me. He took them to himself: Yea, to hear him­self vilified, would not have moved him so much. When Shimei cursed him, he could hear and bear it patiently. So if we love God, we shall be grieved at those that rise up against God, (with the Psalmist, Psal. 139.21, 22.) we shall count those our enemies that are enemies to God. Who could endure to see his friend abused, to see his Father wronged? If we have the love of God in us, our indignation will be moved when we hear the Name of God profaned, and see his Majesty af­fronted, his Laws violated, his truth and interest opposed.

Now what say you to this? If you can be sensi­ble enough of any injury done to your selves, but no way touched or affected with the great in­dignities you oft see and hear offered unto God: If you can see Sinners (as it were) flying in God's face, and yet remain sensless and speechless, having nothing to say in God's cause (as the Psalmist was dumb in his own cause, Psal. 38.14.) as a Man that beareth not, and in whose mouth are no reproofs. If [Page 184]you can have fellowship with Sinners, delight in their company, and rather countenance than discounte­nance the Ungodly, and love them that hate the Lord: will these things shew any love to God? Would you take him for your friend that could see others evil intreat you, and yet stood by as one wholly unconcerned? And can you be friends with those who shew themselves enemies to God, and no way manifest your displeasure against them and their evil ways? and will you yet pretend to love God?

(11.) If we love God, we have a desire to win and draw in others to him. Cant. 1.4. Draw me, we will run after thee. When she was drawn, she would be for drawing others to him. She was not content to come alone, but would endeavour to bring in others with her. As the Psalmist, Psal. 34.3. O magnify the Lord with me. — So one that loves God will be ready to call upon others. O love the Lord with me! O serve the Lord with me! If we have the love of God in us, it will grieve us to see others enemies to God. (As the Psalmist, I be­held the transgressours, and was grieved.) And espe­cially it will be our grief, to see any of ours alie­nated from God, to see any of our friends enemies to God, any of our Relations, such as are near to us afar off from God, to see any of our Children back­ward to that which is good, Children of disobedience, carrying so that we may know they have not the love of God in them. We shall be earnest with God in Prayer, that he would change their hearts, that he would circumcise their hearts to love him. What is it that we would chuse for ours, if we might have our choice? Whether would we chuse God or the World? Had we rather see them in a [Page 185]state of Grace and in favour with God, though they were never so poor and low in the World, than see them rich and graceless? And would we in the first place acquaint them with God? Are we still ad­monishing, perswading, charging them to come in to him?

If we are less afraid of displeasing God by a sinful silence here, than of displeasing them by plain and faithful dealing with them; is not this to honour them above the Lord? And if we can be well enough pleased with Children, though we cannot see the least spark of Grace in them; if they are but likely to thrive and prosper in the World; and if we re­gard not though our Servants are backward to God's Service, while they follow our business close, if we take no pains with them to get them better principled: such things would shew as little love to God as to their souls.

(12.) If the love of God be in us, then we are no longer in love or in league with Sin. Psal. 97.10. Ye that love the Lord, hate evil. How can we love God who is Holiness it self, and yet be in love with Sin that is so contrary to God? He that loves his Prince, hates Treason and Rebellion against his Prince. He that loves his Fa­ther, Ubi regnat charitas, non regnat cupiditas. Lud. Carthus. does not delight to walk cross to his Father. The predo­minant love of God, and reigning Sin, are things utterly inconsistent. If we love God, we cannot but hate and dread that which would se­parate betwixt us and our God. Here I may allude to that Text, Deut. 13.4, 6, 8. Ye shall walk after the Lord your God, and cleave to him. And if thy friend which is as thine own soul entice thee secretly, [Page 186]saying, Let us go and serve other gods,—Thou shalt not consent unto him, nor hearken unto him; neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him: But thou shalt surely kill him, thine hand shall be first upon him to put him to death. So if we love God and cleave to him, we shall not be for concealing and sparing any sin, how dear so ever it may have been, though it hath been as a right Eye, or as a right Hand to us; we shall no longer connive at any Darling Lust that would entice and draw away our hearts from God, we shall be resolved on the mortifying and crucifying of it. The love of God, and friendship with Sin, will not stand together.

Oh! think seriously of this: While thou art wedded to any lust, to thy Pride, to thy Flesh-pleas­ing Sensuality, or to thy Covetousness, &c. thy heart is not with God. Thou canst not cleave to God and Sin both. Thou canst not be for two Masters so contrary; but if thou lovest the one, thou must needs hate the other; if thou cleavest to the one, thou must needs forsake the other. If thou lovest evil more than good, (as Psal. 52.3.) if thou art so far linkt in, and in league with any lust, that thy Will is more for keeping than for parting with it, more for serving and gratifying than for subduing and crucifying it, the love of God is not in thee.

(13.) If we love God, then it is our delight to serve and obey him, 1 Joh. 5.3. This is the love of God, that we keep his Commandments, and his Com­mandments are not grievous. So in 2 Epist. v. 6. This is love, that we walk after his Commandments. To love him, and keep his Commandments are joyned, Exod. 20.6. Neh. 1.5. When a friend says, If you love me, do such a thing for me, his Intreaty useth [Page 187]to have the force of a Command. If God's Com­mands have no force with us, it is a sign we love him not. If we have the love of God in us, Nunquam est Dei Amor otiosus. Ope­ratur etenim magna, si est: Si vero opera­ri renuit, Amor non est. ( Gregor. Mag. Hom. 30.) we shall delight in his Law, (as the Psalmist did, Psal. 119.70.) we shall delight to do the will of God, and chuse the things that please him. As we must shew our faith, so our love by our works. Qui non placet Deo, non potest illi placere Deus. Bern. As I told you before, Love is a well-pleased­ness with God above, with a de­sire in all things to please him.

Now if we are more for pleasing our selves than for pleasing God, more for having our own wills than for doing the will of God; if we are more at Mens command, at the command of the World, than we are at God's command, and that habitually and ordinarily, it is plain, we prefer our selves and honour the Creature above God; and while it is thus, how can we say that we love him?

If we love God, we shall follow him, and love to walk in his ways. As they said of their Idols, Jer. 2.25. I have loved strangers, and after them will I go. Had they loved God indeed, they would have been for following him and not strangers.

The counsel of a special friend is much regarded: and surely, if we love God we shall not despise his counsels. Psal. 119.128. I esteem all thy Precepts concerning all things to be right. He approved of them all, he would not have any one of God's Laws nulled and abrogated. To love the Lord, to walk in all his ways, and to cleave to him, are con­joyned, Deut. 11.22. And to love the Lord, and to [Page 188] walk ever in his ways, Deut. 19.9. So the love of God will incline souls to sincere, impartial, and constant obedience.

(14.) If we love God, we shall desire to be more like him, Eph. 5.1. Be followers of God, as dear Children; [...], Imitators; though we cannot be like him, in respect of those Attributes, stiled incommunicable. Our first Parents fell from God when they affected to be as Gods. And in some other respect too we may not be like him. We may not act for our own glory, as God does. This would entrench upon the glory due from us to God, and cross the end of our beings. Yet if we love God, we shall desire to be like him so far as we may. There is an assimulating vertue and power in love. We are ready to imitate those we love. Their example is very moving, and is wont to take much with us. If we love God, we shall desire that we may have hearts after his heart, to love that which he loves, and to hate that which he hates (Amicorum idem velle, & idem nolle:) We shall desire to be holy as he is holy, and merciful as he is merciful, and perfect as our Father in Heaven is perfect. Though it is impossible for any Crea­ture to be as holy, as merciful, as perfect as God is. Though an equality here is not to be thought of; yet a likeness and similitude, a conformity to God in our measure, such as we may attain to, we must study and endeavour, and this the love of God would put us upon.

But if we rather wish that God was altogether such a one as our selves, if we rather desire that he would come down to us, and comply with, allow of our crooked Tempers and Manners, than to [Page 189]have our souls raised up to him, by the restoring of his Image, and a divine Nature wrought in us, it would shew indeed that we are little taken with him, but rather (how little cause soever there is for it) we are still in love with our sinful selves.

(15.) If we love God, we shall highly account of his favours. We shall not despise common be­nefits as coming from him; but we shall most prize any special Love-token he hath given us. We set a value on Mercies, according as God's love appears in them. When Tamar had got Judah's Signet and Bracelets, she would not part with them for a Kid. One would have prized a kiss of Cyrus above the golden Cup he gave him. The soul that loves God, will value spiritual Mercies above tem­poral enjoyments. The consolations of God will not be small in such a ones account. His comforts will be more desired, longed for; or if enjoyed, will more delight and refresh the soul, than any worldly comforts. And the more we love God, the more we shall praise him for any intimations and expressions of his love. We shall delight to tell others what he hath done for our souls; as the Psalmist, Psal. 66.16. Come and hear, all ye that fear God, and I will declare what he hath done for my soul, Psal. 103.1, 2, 3, 4.

This would in part shew we love God for him­self and not only for his Benefits, if indeed we set the highest value and account on those Benefits, wherein we might read his special love.

But they that would account more of the Birth­right than of the Blessing, and set more store by Corn and Wine than they could do by the light of God's Countenance, shew little love to God.

(16.) If we love God, we are for putting a good construction on his severest dispensations. We would not take any thing unkindly from him. We are not for entertaining hard thoughts of God, Si mihi irascatur Deus, num illi ego similiter reirasear: non utique sed pave­bo, sed contremiseam, sed veniam depreca­bor. Ita si me ar­guat, not redargue­tur à me; sed ex me potius justificabitur. Nec si me judicabit, judicabo ego eum, sed adorabo. Bern. in Cant. Scr. 83. though he shew us hard things. We shall desire to keep up good thoughts of God still, but have worse thoughts of our selves. When he afflicts us, we shall fall out with our selves, fall out more with Sin; not be displeased at him. We shall still follow him, even though he walk contrary to us, (as Isa. 26.8, 9.) When we are chastened of him, we shall not censure his dealings, but judge our selves. We shall be ready to justify God, and to condemn our selves, acknowledging God to be righteous, and to punish less than our iniquities deserve. If we cry to God, and he seem not to hear, we shall not hereupon take pett, but conclude with the Psalmist ( Psal. 22.2, 3.) Yet thou art holy. Indeed we shall be ready in our troubles to complain to him (as we use in trouble to complain to our friends) but we would not complain of him. If we love God, Afflictions will not ordinarily drive us from God, but rather drive us nearer to him. If he shews his displeasure, it will grieve us most that we have displeased him, that we have offended our good and gracious Father, that we have provoked the God of Patience, a God so rich in Mercy. And so we shall be for humbling our selves, and making our peace with him.

But if when we are afflicted, instead of accepting of the punishment of our Iniquities, and humbling our selves, and seeking his face, our hearts do no­thing but fret against the Lord, we are strange Chil­dren. We have had Fathers of our flesh which corrected us, and we gave them reverence; and if we are not much rather in subjection to the Father of Spirits, we shew not a childlike disposition. And how sad is it, if in our afflictions we are ready to say, with him of whom we read, This evil is of the Lord: why should I wait on the Lord any longer? How sad is it, when Crosses, that should crucify and deaden our hearts more to the World, have this contrary ef­fect, deadning them towards God, and towards holy Duties? That we have less heart to serve God, have less heart to Pray, to Read and Hear the Word, &c. It is noted of the Hypocrite, Job. 27.9, 10. When trouble comes upon him, will he delight him­self in the Almighty? will he always call upon God?

(17.) If we love God indeed, we shall desire to love him more and more, and to express our love more and more. We shall never think we love him enough, or that we do enough for him, or that what we do in God's service at any time, is done well enough. It will be our unfeigned desire to honour God more, and to serve him better. As the Psal­mist, 71.14. I will yet praise thee more and more. Love in the Heart, will set the Head on contriving, the Tongue on pleading, the Hands on working for God. Love is kind, is bountiful. Amicorum omnia communia. If we have the Love of God in us, we shall desire, that all we have may be at his service, that our parts, interest, estate may be imploy'd, and improved for him. Love to God will put us upon [Page 192] holy Projects for God. As it is very pleasing to us, to serve a special Friend; it will be our joy and delight to serve God, to act for his Glory, to do any thing to promote his interest. And such as abound in Love to God, will also abound in the work of the Lord. Whereas a Soul without Love, is like a Bird that has lost his Wings, or like a Cha­riot without Wheels, it moves very heavily. What such may seem to do for God, is done without heart, with no alacrity, or delight, but rather with pain and trouble, further than self-interest, and self-love carries them out.

Thus if what is done for God, be done grudg­ingly; and if we are weary of his service, and if we are setting our selves bounds, and think we have done enough already, these things would not shew any love to God.

(18.) If we love God, it will be a joy to us, to see others active for God. Though we shall be a­shamed to think how little we have done for God, though it will grieve us that we can do no more; yet withall it will be a pleasing sight to us, when we can see his Interest and Honour promoted, and advanced, be it by others. Though we shall de­sire in our places to do as much as those, that do most for God; yet it will be no eye-sore to us, when we see others out-stripping us. We shall honour them the more, and shall desire to imitate them: we shall not envy, or stomach them.

But if we are offended at those that are more forward, and zealous, if we grudg that any cloud us by their shining brighter, if we have a secret dislike of those that excell in Holiness, and Vertue, and quite out-do us in the service of God; though the [Page 193]Lord hath more honour by them; this is an ill sign, a sign that we prefer our own interest before Gods interest, and prefer our own reputation, before his Glory; and so that we love him not as we ought.

(19.) If we love God, we shall be ready not only to act, but to suffer for him too. Be willing to suffer any thing for God, rather than forsake him. Amanti nihil difficile. Love makes any cross tolerable. They that endure temptation, or trial, and they that love God, are made all one, Jam. 1.12. True Love is fugatrix timoris, et animatrix confessionis, (ac­cording to Tertul.) Many Waters cannot quench Love. Where this divine spark is kindled, it oft flameth forth more, the more it meeteth with opposition. It is intended by an Antiperistasis, as Fire burns hottest in cold, frosty weather. How oft have the Faithful rejoyced in tribulation, gloried in their sufferings? Though we are not to run upon Suffer­ings uncalled; yet how many have counted it à joy, and pleasure, when they have fallen into them? I grant, some may be carried on to suffer for God, and his Truth, who are only animated with vain­glory, or with a vain, proud conceit of meriting highly by their sufferings; and not with a prin­cipal of Love. Yet that Mans Love to God is to be suspected, or rather concluded unsound, that will not carry him through sufferings, and tryals here. He that loveth Father, or Mother, Wife, or Children, Liberty, or Estate, or Life it self, more than God, does not love him sincerely. If we had rather incur God's displeasure, than Man's; had rather forgo an interest in God, than forgo Estates in the World for him; if we had rather venture on an everlasting separation from God, than lay down [Page 194]our lives here for him; surely, we care little for him.

(20.) If we love God, we shall love others for his sake. Love all Men, love Enemies, and espe­cially love the Godly for his sake. The Love of God includes under it the Love of our Neighbour, and Love of the Brethren. As it is well defined, thus, ‘It is a Grace, whereby we love God for himself above all, and all others for God, and in God.’ 1 Joh. 4.20, 21. If a Man say, I love God, and hateth his Brother, he is a liar, &c. And this Command­ment have we from him, that he who loveth God, loveth his Neighbour also.

Here I should say something of Love to Men.

1. Of Love to Men in general.

2. Of Love to Enemies in particular.

3. Of Love to the Godly in special.

(1.) The Love of God will incline the heart to love all Men: As it is a thing that God requires; And as there is something of God to be seen in all Men; Yea, more than in Sun and Moon, or the most excellent Creatures in the World, that are without life, and void of Reason. All Men are worthy of our love, as they are God's Workman­ship, as they are reasonable Creatures, and capable of enjoying God, and Happiness, though such in a special manner are worthy of our love, who are more especially God's workmanship, being created again in Christ Jesus.

It is true, the Damned are none of our Neighbors, but removed quite out of all society with us, and out of all capacity of ever loving, and enjoying God. And such as have sinned unto Death, if we can certainly know them, we may know to be ut­terly [Page 195] outlaw'd, and lost Creatures to all Eternity, for whom there remains nothing but a certain fearful expectation of Judgment, and fiery Indig­nation, which shall devour the adversaries.

But (excepting such) do we bear an universal Good-will to Men for God's sake? with respect to his holy VVill, and Command, and to his Honour and Glory?

Then certainly, it will be our Prayer, and hearts desire, that his way may be known upon Earth, his saving health among all Nations.

And then we cannot but pity those that sit in darkness, and in the region and shadow of Death.

And then we shall have aking and bleeding hearts for those, that enjoy the Gospel and ordinary means of Salvation, but plainly reject the counsel of God against themselves, and will not attend to the things of their peace.

Then it will affect us with grief and horrour, to see sinners posting on in the broad way to Hell and Destruction. As the Psalmist 119.53. Horrour hath taken hold upon me, because of the wicked that forsake thy Law.

Then it would greatly rejoyce our hearts, might we be a means of stopping any such in their desperate career, a means of converting any Sinner from the errour of his way, and consequently of saving a soul from death.

Now what should they think of themselves who are wholly unconcerned; I mean, carry as not at all concerned how it goes with the Souls of others? Such as would say (with Cain) Am I my Brothers keeper? Such as make no conscience at all of, but grosly neglect that plain and necessary duty of re­proving [Page 196]Sinners, though they have never so loud a call, and never so fair opportunity. Are not they said to hate their Brother in their heart, that will not rebuke, but suffer Sin upon him? So what enemies are they to Souls, that are enemies to the Gospel, and the faithful preaching of it, 1 Thess. 2.15, 16. True love wisheth the best good to Men, and so the means of it, without which it is not ordina­rily obtained.

But though sound love respecteth the Souls of Men, and their spiritual welfare chiefly, yet not only.

So, Are we far from envying others prosperity? Charity envieth not, 1 Cor. 13.4.

Are we grieved for others calamities? As the Psalmist, 35.13, 14.

Is it our desire not to be wanting in any Office of love to others? Ubicun (que) homo est, ibi beneficeo locus est. Sen. would we do good to all, as we have oppor­tunity? Are we for helping, and shewing mercy to any in misery, so far as we are in a capacity? Do we not know how to hide our selves from our own flesh? Yea, do we not only deal our bread to the hungry, but draw out our Souls, our Bowels to them?

And are we for setting aside all base self-respect, in the love we bear, and the good we do to others? Are we willing to do good to such, as either will not or cannot recompence us? Do we not some way aim at our own ends, advantage, praise, &c. Charity seeketh not her own. To love another but for, and with respect to our selves, is not properly to love another, but only to love our selves. But if we can find our hearts going out in love, and good-will towards all Men, (though we cannot expect so [Page 197]much as thanks from one of many) this is very comfortable.

But here you may ask,

Quest. 1. Should we not (with the Psalmist, 139.21, 22.) hate the wicked? How than are we to love all Men?

Answ. As we are to loath, and abhor our selves, so far as we are sinful, and yet notwithstanding we must love our selves; so we are both to love, and hate the wicked. As God hath a love to them, as his Crea­tures, and many ways is doing good to them, whom yet he hates, as they are wicked: So must we. In hating a sinner, we must neither hate his nature for his sin, (as one notes) nor his sin for the Man: but hate Sin as sin, Dr. Burgess. Chain of Graces. p. 239. and love the Man, considered as a Man.

There is a Physical, or natural goodness, which is found in wicked Men as they are Men, which includes in it a capableness of moral goodness; for which they are so far to be esteemed, and loved. And while the wicked are in a possibility of being reclaimed from their wickedness, we must pity, pray for, and heartily wish well unto them, and indeavour to promote their Conversion, and Sal­vation, as it may lye in our way to contribute there­unto.

Quest. 2. Is it not sometimes lawful, to imprecate God's Vengeance on the wicked?

Answ. This is not to be done ordinarily. First of all Supplications, Prayers, Intercessions must be made for all Men, 1 Tim. 2.1. Contrary to the custom of the Jews (as Dr. Lightfoot notes) who use to curse the Heathen, and pray for none but [Page 198]themselves, and those of their own Nation, and Religion. In praying for all, we should pray for the wicked, that God would restrain, convince, and convert them (if it be his will.) If we pray, that God's hand may find out his enemies, his right hand those that hate him, it must be conditionally; that is, If they be incurable, incorrigible, implacable, ob­stinate in their malice against God, his Church, and Interest. Before we pray absolutely against any par­ticular Persons, we should look well to our war­rant. Charity hopeth all things, 1 Cor. 13.7. while we cannot certainly know, or pronounce such without all hope of mercy, we should not dare in our prayers to devote them to Justice. What some holy Men have done here, as David, &c. seems to be extraor­dinarily, Spiritu praevidentis, non voto optantis, from a spirit of Prophesie, rather than from the spirit of Sup­plication. Unless we had their spirit, we have not their warrant, to pray directly against any Mens persons.

Quest. 3. May not the righteous sometimes re­joyce, seeing Gods Vengeance on the wicked, as Psal. 58.10?

Answ. As God is glorified by the Judgment which he executeth, and as it may tend to promote his In­terest, and the good, and safety of his Church and People, so they may rejoyce, at the cutting off and fall of wicked, and mischievous Instruments: but may not rejoyce meerly in their destruction. Not as it makes against them; but as it makes for Gods Glory, and the good of others.

Qu. 4. Is it not lawful to desire that Justice may be done on notorious offenders? Now is this to love them, to will their punishment?

Answ. We may desire that such may be pu­nished without breach of Charity.—

1. When it is not from any private grudge, but from a love to publick justice, and with respect to the glory of God thereby.

2. When we have respect to the good of the Com­munity. As we owe more love to the publick Society of which we are Members, than to particular Members in the Society, and much more then to corrupt gangren'd Members, that endanger the whole Body. When great notorious crimes go unpunished, the Community may suffer for it. Blood desiles a Land; so Whoredom, Drunken­ness, &c. And where Men care not to let such sins go unpunished, it provokes the Lord to pu­nish for them. It is better that the Offenders should suffer punishment, than the whole Body should suffer for them. Again, when great crimes go unpunished, more are encouraged to commit them. That this is a sparing cruelty. There is Credulitas parcens, and there is Misericordia puniens. Civil Magistrates are ordained of God to be a terror to Evil-doers. And it is better that such should suffer, than be suffered to go on, to corrupt and in­fect others.

It is sinful, (against Charity) to will the pu­nishment of another, meerly sub ratione mali, as evil to him. But the punishment of notorious Offenders hath also Rationem boni, is good, being a means of keeping up justice and order, and of preserving the community both from guilt and punishment. And thus the due execution of ju­stice on Evil-doers is to be willed.

3. When we desire not their punishment so much [Page 200]as their repentance and reformation. We may will their temporal punishment, and yet earnestly de­sire that it may go well with their souls. And this is not inconsistent with true love, to will their punishment, but not for it self as punishment to them, but as a means to reclaim them, to bring them to a sense of their sin, &c.

So much of love to all Men.

(2.) More particularly, the love of God will in­cline a Man even to love those that hate him, to love his very Enemies. Amicos dili­gere omnium est, Tertul. lib. ad Sca­pul. inimicos autem solorum Christianorum. It is common to all to love their friends, but proper unto Christians to love their enemies. Diligere enim dili­gentes est naturae, Ludol. Carthus. in Evang. diligere non diligentes est gratiae. Nature teacheth to love those that love us, but only Grace teacheth to love those that love us not. So this would be a notable proof that our love to God is sound, if for his sake we love our enemies.

Therefore let us search and enquire how our hearts stand affected towards those that manifest and declare enmity and ill-will to us. Mr. Baxt. Chri­stian Directory. Par. 4. p. 186. qu. 2. As one says, ‘Anothers enmity must not blind and pervert our judgment of him, and hinder us from discern­ing all that is amiable in him, nor must it cor­rupt our affections and hinder us from loving it and him.’

I grant, we may be sensible of others enmity, and the injuries we receive from them, yet their sin should be a greater trouble to us than our own affliction or suffering by them.

We may reprove an Enemy, but in love we may not reproach an Enemy.

We may in many cases defend our selves, yet must we take heed of a spirit of revenge, and take heed of being injurious our selves, under pretence of defending our selves from injury.

We may be cautelous and watchful, not to ex­pose our selves to the will of an Enemy, yet not uncharitable in our censures and speeches, making him worse than indeed he is.

We may not presently judg every one an Enemy to God that is contrary to us. It may be from Prejudice and Passion, not from rooted Malice what they do against us

But however it is with them, the Lord hath taught and commanded us to love and carry well towards them; and we must do so, as we would shew our selves his Children, Mat. 5. 44, 45. We cannot tell but they may belong to God. He can make them Vessels unto honour. And though they are unprofitable, yea, injurious to us, yet they may be helpful and beneficial unto others whom we are bound to love. We ought to love them for any good in them, for any good that any other may receive from them. And if we can love them when no self-respect moveth us thereunto, it is a clearer evidence that we love them for Gods sake. But if you cannot forgive their trespasses, how can you hope that God will forgive you yours? See Mark 11.25, 26. Thou that sayest, and speakest thy [Page 202]very heart, [I can never love such or such a one, I shall never be friends with them while I live:] know, this is sad language, it speaks thee to be in the gall of bitterness. And as one says, Cor. Burgess. Chain of Graces. pag. 252. ‘He that hath not grace to love an Enemy, did never love his Friend from his heat.—Flee his friendship that cannot love an Enemy.—If ever thou move him, he will (be ready to) remove thee for ever from his heart.’

Now what say you to this: Some indeed have an Art of carrying fair and smooth, they can keep in their wrath that it shall not appear in their looks or speeches. But can you truly say, that you love and bear an hearty good will towards others, how ill soever they carry towards you? Do you wish no worse to them than to your own souls: Do you pray for them, ( a kindness which they cannot reject,) Fa­ther, forgive them: Lord, lay not sin to their charge: Would it rejoyce you to see them come on to a participation of Grace with you here, and so to have fellowship with you in Glory hereafter? And do you desire their prosperity here, so far as may be good for them? And would you not be unwilling (if it lay in your way) to promote it? Are you so far from desiring to revenge your selves on them, that you wait for opportunities to befriend them? Oh! how few of such a spirit, and yet how plain a duty? Exod. 23.4, 5. If thou meet thine enemies Ox or his Ass going astray, thou shalt surely bring it back to him again. If thou see the Ass of him that hateth thee, lying under his burden, and wouldst forbear to help him, (or wouldst cease to leave thy business [Page 203]for him) thou shalt surely help him. Rom. 12.20. If thine enemy bunger, feed him; if he thirst, give him drink. Mat. 7.12. All things whatsoever you would that Men should do unto you, do ye even so to them. Not as others do to you, but as ye would that others should do unto you, and that with a regular will, a will guided by a right and sound judgment. So on the other hand, Quod tibi non vis fieri, alteri nè feceris, Do not that to another which thou wouldst not have another do to thee. Rom. 12.21. Be not overcome of evil, but overcome evil with good. It was said of Julius Caesar, Benignitate adeò prae­dictus, ut quos armis subegerat, clementiâ magis vice­rit, He was so gentle, courteous, that whom he subdued with force of Arms, he overcame more with clemency: and yet might he be far from lov­ing Enemies, as the Word of God and the Spirit of Grace teacheth.

But do you unfeignedly desire your enemies welfare, and would you gladly be instruments of promoting it? Are you for doing good to them that hate you, (unless where it may be more to your own hurt or danger, than to their benefit and ad­vantage?)

And are you sorry, grieved for them, when evil befalleth them? Prov. 24.17. Rejoyce not when thine enemy falleth, and let not thine heart be glad when he stumbleth. Job 31.29, 30. If I rejoyced at the de­struction of him that hated me, or lift up my self when evil found him. (Neither have I suffered my mouth to sin, by wishing a curse to his soul.) Is it no joy to you to see an enemy fall into misery, much less a joy to see him fall into sin? Charity rejoyceth not in iniquity? 1 Cor. 13.6.

And are you ready to take notice of any good and commendable thing in an enemy, and to speak well of him for it: Have you no delight to hear or speak of his faults and miscarriages? Are you for hi­ding rather than discovering his nakedness? Had you ra­ther err on the hand of Charity in making his faults less than they are, than make them greater? And would you not grieve so much for the wrong an enemy does you, as for the wrong he does his own soul? Would you not have so deep a sense of the greatest trespasses against you, as of his transgressi­ons against God, (as Psal. 119.139.) Then indeed it is to be hoped, notwithstanding sometimes your passion is too much moved on a suddain, yet that in cool blood you do love your Enemy.

(3.) The love of God will incline one especially to love the Godly. And every one that loveth him that begat, loveth him also that is begotten of him, 1 Joh. 5.1. If we love God, we cannot but love the Children of God for their Fathers sake. There is no living Christian but is a loving Christian, 1 Joh. 3.14.

But here many deceive themselves and others.

Some only pretend love to the Godly, to pur­chase others love, and gain more esteem of others. As Dyonisius maintained Philosophers, not that he did much esteem or admire them, but because he hoped to be esteemed for them. Some love them from meer self respects. As those they have been, and further may be beholden unto, as having received kindness from such, and being convinced of their love and good-will towards them, as having a dependance on such, or being tied to them by natural bonds. They that are not with­out natural affection, will love their own. Some [Page 205]love them for other common worldly respects. As some of them are Men of Wisdom and Prudence, able to advise in difficult and weighty matters, or learned Men, &c.

But first, If our love to the Godly be sound (such as will prove and evidence the love of God to be in us) then we love them for their godliness. Do we see a beauty in Holiness? Are we so taken with it, that we cannot but love those in whom we see it, cannot but highly esteem such as the excellent ones in the Earth? Do we love the Children of God, eo nomine, because they are his Children, because they resemble their Father, bear his Image? As the Cynick Philosopher could say, [...], Laert. l. 6. in Diog. p. 397. that good Men were images of God. Are we taken with them, for what of God, or of a divine Na­ture, we see in them? As we are pleased with the Pictures of those whom we love and honour. As on the contrary, if we should see a Man expressing an hatred and contempt of anothers Picture, scratch­ing and tearing it, soiling, bespattering and de­facing it, we would conclude, that he hated the Person much more whom the Picture did repre­sent.

Do we love the Godly as such? Mat. 10.41, 42. He that receiveth a righteous Man in the name of a righ­teous Man, shall receive a righteous Mans reward. He that gives a cup of cold Water only to a Disciple, in the name of a Disciple, shall in no wise lose his reward. In the name of a righteous Man, and in the name of a Disciple, that is, as such, upon that very account, and not for any lower, by-respects. The Apostle [Page 206]had a great love to Timothy, he thought on him daily, he had him daily in his best thoughts: and what was it that drew out his heart so towards him? [ calling to mind (says he) the unfeigned faith that is in thee.] 2 Tim. 1. 3, 4, 5.

Do we love the Godly for their Godliness in its full latitude, for the whole of it, and not for some parts only? We may love them in part as godly, or love some parts of Godliness, without any true love to God, and without loving them for his sake. As many a natural Man is convinced, and will con­fess, that the Godly are better than they. As Saul to David, Thou art more righteous than I. So seve­ral parts of Godliness are lovely, even in the eyes of a natural Man. Plain-heartedness, upright-dealing in ones Calling, faithfulness in matters of trust, peaceableness, charitableness, (things which Godliness teacheth) are commendable and amiable, even our enemies themselves being judges. And as god­liness teacheth the best discharge of Relative duties, so far a natural Man may love it in relations. As it teacheth the Wife a chaste conversation coupled with fear, thus a carnal Husband may love it in his Wife. As it teacheth the Child to honour his Parents, to carry reverently and dutifully towards them; un­godly Parents may so far like it in a Child, and love such a Child the better for it. As it puts a Servant upon diligence, care and faithfulness in his Masters business, that he serveth not with eye-service, but in singleness of heart; so far a bad Ma­ster may love a good Servant. While Godliness in the full latitude of it, and taking in all its essential and integral parts, is not pleasing, but distasteful unto such. Where it crosseth their corrupt Wills, [Page 207]Affections, and their carnal Interests and Designs, where it reproveth and condemneth them for their sinful omissions, or commissions; where it galleth them, they cannot away with it, or be so well plea­sed with others where they see it.

2. And if we love the Children of God aright, for the Grace of God appearing in them, for their Godliness, then we love all that appear to be such, we have a special love to all that are godly (so far as we can judge.) So the Colossians had a love to all Saints, Col. 1.4. So Philemon, Phil. v. 5. So the Apostle Peter enjoyneth to love the Brotherhood, (the whole Fraternity, all that were of the houshold of Faith) 1 Pet. 2.17. To love all parts of Godliness, all Grace, (as was said before) and to love all Saints, would be good evidence of the soundness and sin­cerity of our love.

But partiality here would bewray unsoundness, and hypocrisy. Surely that is a partial love, if we love some, while we despise, and lightly esteem o­thers, who yet give as good proof of their godliness. Some are ready to Saint all that are of their own Party; and to un-Saint any, that differ from them, though the difference be not in any fundamental, and essential point of Faith, and Godliness, and though (perhaps) the errour, and mistake be in themselves. Do not such love for an Opinion, or for some self-respect, rather than for real Godli­ness, who look but shily on, carry strange towards any, (though sound in all points necessary to Sal­vation, and strict and conscientious in their lives, yea, though eminent in Godliness) that are not of their Opinion? Such have not learnt to love Saints, as Saints, and to love all Saints. Suppose such as [Page 208]differ from them to be but weak in the Faith, yet Christ would not have his little ones despised.

3. And if we love the Children of God for God, and Godliness sake; then the more holy, and the more like to God any are, the more we shall love them, and be taken with them, the more our hearts will be knit to them, (as Jonathan's Soul was knit to David, 1 Sam. 18.1.) And here is no respect of persons, but a respect of goodness, to love them best, who are best. But if on the contrary, a Man only beareth with Holiness in a lower degree, and with such as may be Godly in the main, but very remiss, too much complying with the manners of the World; or perhaps can afford such a good word sometimes, saying, such are honest, sober, moderate Men; when he would thereby condemn those, who are more forward, when he utterly dislikes, and his heart is rising against those whose hearts are lifted up in the ways of God; when he cannot endure such as are more exactly conscienti­ous, and more zealous for God; when he is bark­ing at them, as Hot-spurs, Fanaticks, and I know not what; or if he lash them not with the tongue, yet his heart is full of envy against them: what can this shew, but a graceless spirit? And let such a one know, that the love of God is not in him. If the holiness of a Saint be such an eye-sore to thee, for which thou canst not affect him, how canst thou love God, who is Holiness it self? There is none holy as the Lord, he is infinitely holy. If the light of the Moon offends thee, (which yet shines not without its spots) how canst thou bear the surpassing brightness of the Sun it self? And how unmeet art thou for fellowship with the Saints [Page 209]in Heaven, with the Spirits of Just Ones made per­fect, who canst not away with such as have attain­ed to any eminent degree of holiness here? The Saints in Heaven are more holy, than any of those thou thinkest too strict, too precise. Perhaps thou wilt say,

1. Thou couldst love and honour them, if they were as good as they seem: but they are Hypocrites, they do but make a show. Answ. And dost thou indeed hate Hypocrisie? O then take heed that thou beest not guilty of Hypocrisie in this very plea, pretend­ing that thou canst not love them, because they are not so good as they seem; when in very deed thou couldst like well of them if they were worse than they are. Again, Though it is true, Hypocrites there will be among the Saints here; yet take heed that thou dost not censure, and condemn those as Hypocrites, whom the Lord accepteth, and ap­proveth of, as sincere and upright. Thy hard cen­sures cannot hurt, and prejudice them, so much as thy self. The Devil accused Job to be no better than an Hypocrite. As he is called, The Accuser of the Brethren, Rev. 12.10. That this is a Diabolical Practice. And to justifie the Wicked, and to condemn the Righteous, are both of them an abomination to the Lord. How angry was the Lord with Job's three friends, for their rash censures of him, and harsh dealing with him? The Ʋpright (though they are abhorred of many in the World) are God's delight. And think of it, Shall not the Saints judg the World at last? Many that censure and accuse them here, shall be judged, and condemded by them hereafter. Yea, their holy lives, that the World is so offended at, shall condemn the World. And thou that abhor­rest [Page 210]their strict lives, think of it, whether (with Balaam) thou wouldest not desire to dye their Death.

Or 2. Perhaps thou wilt say, They make more a­do than needs. Answ. And wherein? Indeed it be­comes not a Christian to be a busy-body in other Mens matters. He has work enough of his own to mind. And let all that fear God, have a care to walk so, that others may find no occasion against them, but in the matters of their God. But certainly, the Com­mand, Mat. 22.37. Thou shalt love the Lord thy God with all thy heart, &c. will bear them out in their greatest Zeal, and Activity for God. So Luke. 13.24. strive to enter in at the straight Gate, &c. And Phil. 2.18. Work out your own Salvation with fear and trembling. And 2 Pet. 2.10. Give diligence to make your Calling and Election sure: [will warrant their most strenuous endeavours to get to Heaven. And Ephes. 5.15. See that ye walk circumspectly. And 1 Thes. 5.22. Abstain from all appearance of evil] will justify their tenderness of Spirit, and fear of Sin. And Col. 1.10. Walk worthy of the Lord unto all pleasing, being fruitfull in every good work. And 1 Cor. 15.58. Always abounding in the work of the Lord] will prove, that the best are so far from do­ing more than needs, that they fall very far short of doing what they ought in Religion. And therefore, as Christ said to his Disciples, Mat. 26.10. Why trouble ye the Woman? for she hath wrought a good work on me: So why do any go about to discourage such, as for his Name sake are labouring, and taking pains to glorifie God, and save their souls? Are any offended that they do so much? Alas, they see great cause to be ashamed that they have done so little, [Page 211]that they do no more for God and Jesus Christ, for their own, and others souls! It's granted, we should not be righteous over much, as we should take heed of being over wise, (Eccles. 7.16.) To be wise above that which is written, is Wisdom falsly so called: and to be righteous above that which is commanded, is but a Pharisaical righteousness. That which is beyond the Rule, is not true Religion, but vain Supersti­tion. And works of Supererrogation, are works of Su­perarrogancy. But keeping to the Rule, none can be over-righteous. When it is said, (there v. 17.) Be not over-much wicked] surely the meaning is not, that we may allow our selves a little here. They that would shun all impiety, more and less, are not to be condemned as over-precise, or doing more than needs.

Or, 3. perhaps thou wilt say, Thou canst not be quiet for them; they will not let thee alone, but are still reproving thee. Answ. And does that offend thee? Then, as the Psalmist says, For my love they are my adversaries; thou dost ill requite thy best, thy most faithful friends. Then it seems thou lovest thine enemies, but hatest thy friends. And is this well done of thee? If they could be sa­tisfied to suffer thee to go on offending and pro­voking God, and wronging thine own Soul (which is not love but hatred) then thou couldst be better pleased with them. If it be thus, thou neither lovest the Godly, nor thy self aright.

You may think me very long on this third par­ticular Note, That if we love the Godly for God and Godliness-sake, then we love them most who are most like God, most eminent in Godliness. [Page 212]And yet before I pass on to another, there is a Question, or two, (that fall in here) to be answer­ed.

Quest. 1. Are we to love the Godly, more than near Relations, if they be not Godly: and to love those, who are eminent in Godliness above Godly Relations, that are not so eminent?

Answ. 1. There is a peculiar love due unto Rela­tions, as such, which is in part natural, and sensitive (as irrational Creatures also have a love to their mates, and a [...], a natural tender affection to their young) and in part also commanded, being a duty becoming such Relations, a necessary Principle, and help to the discharge of other relative duties. To be without natural affection towards Parents, or Chil­dren, is a great Sin, and a cause of other Sins a­gainst those Relations. And if such as are in a married state, have not a true conjugal affection, other conjugal duties can never be rightly performed. It is certain, Grace breaketh not, but rather strengthens Natures bonds.

So 2. We are ordinarily bound to do more for near Relations (though ungodly) than for strangers, be they Godly. We are not always to do most for the most needy, and worthy; because we may be under a special [...]ty, and obligation to do for others, and we may not be able to do so well for both. The Law of Nature layes a special obligation on us to take special care of Wife and Children, being nearest to us. And if we do not, who should? This is a necessary order for the good, and preservation of Mankind, (as that love, which is naturally planted in bruit creatures towards their young, is necessary for the preservation of their kinds.) And 1 Tim. 5.8. [Page 213] If any provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an Infidel. 2 Cor. 12.14. Parents ought to lay up for the Children. Parents ordinarily are bound to provide especially for Children, (though some­times also Children are bound to relieve their Pa­rents, and that before others. As Joseph nourished his Father Jacob in the Famine.) Thus therefore we are especially to look to those whom Nature has devolved on our special care, whom God hath especially committed to our charge; not neglect­ing others, as if we owed nothing to them, but in some expressions of love preferring those to whom our obligation is greater.

3. And yet in our estimations and rational, spi­ritual complacence, we are to prefer such as are godly, before the nearest Relations, if ungodly. So likewise must we prefer such as are more eminent in Grace, before a godly Relation that is not so eminent. As Christ said, Mat. 12.48, 50. Who is my Mother? and who are my brethren? Whosoever shall do the will of my Father which is in Heaven, the same is my Bro­ther, and Sister, and Mother. The best are to be preferred in honour, though not in point of main­tenance.

Quest. 2. Then by a parity of Reason, are we not to love the weakest Christian whose sincerity we do not question more than a Professor or Mini­ster, whose sincerity is very questionable, let their gifts be never so great, and let them be never so serviceable upon that account?

Answ. 1. It is certain, That gifts of edification are very desirable and amiable, yea, they give a lustre to Grace it self. ‘As the Gold did beautify the Temple, [Page 214]though the Temple did sanctify the Gold: So (says one) though Grace do sanctify Gifts, yet Gifts do beautify Grace.’ No doubt, but Gifts to edify, to profit withal, Gifts that promote the conversion and salvation of others, are to be high­ly esteemed.

2. Grace is more lovely and excellent. Gifts are desirable in ordine ad aliud, as Hand-maids to Grace: but Grace is desirable even for it self.

3. He that is both gracious (as we cannot but judge) and also of eminent Gifts, is to be esteemed above another who hath not the like Gifts, though he may have the like measure of saving Grace.

4. He that hath Gifts without Grace, is to be esteemed for that good and benefit others may re­ceive from his Gifts, and so for the service and honour God may have by them. He is to be esteemed for others sakes. But one that is truly godly, though his Gifts be never so small, is to be esteemed for his own sake. And there is that real worth and excellency in true Grace which will weigh down the greatest excellencies a natural Man can have.

4. Now I proceed to another note of true love to the Godly. If we are taken with them for their godliness, then we are for godliness in our selves. We do not barely commend it in others, but follow after it our selves. We honour the Godly not only [...] in speaking well of them, but [...], by imitating them. If we love them aright, we desire to be like them. If we are taken with God's Image in them, we would be followers of them, so far as they are followers of God. And wherein we see our selves to come short, we are [Page 215]ashamed of our selves, and so far out of love with our selves. As the Stoicks said, Laert. in Zeno. l 7. p. 513. that true friendship was [...], inter solos probos, & virtutis studiosos, only among the good and vertuous, [...], whom a likeness (of disposition and manners) uniteth. Certainly, they that care not for godli­ness themselves, cannot truly love others for it. They that delight to see it in others, will much more desire, and be pleased to find it in themselves. To love it only at a distance would argue deceit in our love.

5. If we love the Godly as such, then we de­light in godly society. As the Psalmist, Psal. 119.63. I am a companion of all them that fear thee, and of them that keep thy Precepts. I am for the com­pany of all such, even the poorest, the meanest of them, and for no other company. All his delight was in the Saints, Psal. 16.3. He had no de­light to be so familiar and intimate with others. When we are for holy society, and holy conference, it is both an expression of love to the Saints, and a means to encrease it.

But to despise a poor Saint, because poor, to think such unworthy of our acquaintance, to shun familiarity and converse with such, would shew a sinful respect of Persons, and partiality in our love, that we have not a love to all Saints, or to any as such. So it is an ill sign, if we are pleased with the society of vain and vile persons, such as we ought to contemn, ( Psal. 15.4.) A Man is known what he is, by the Company he keeps, and most affects.

6. Another note of true love to the Godly, is a fear of giving scandal, a desire and care to walk in-offencible towards them. Yea, if we love them, it will grieve us to see others casting stumbling-blocks in their way. 2 Cor. 11.29. Who is weak, and I am not weak? who is offended, and I burn not? And much more we shall fear to offend them our selves. As we would not offend and injure our friends. It is true, some are so weak that they will take offence where none is given. And we may not de­cline our duty, offend God, for fear of offending or displeasing our weak Brethren. Indeed this, to comply with them in their Errours and Mistakes, and by our practice to encourage them in any sin­ful way, this I say, would be an offence of another nature, a greater offence against them than to grieve them. This is real scandal. Like Peters with­drawing and separating himself from the Gentiles, for fear of displeasing the Jews, Gal. 2.11, 12. And yet I confess, when we care not unnecessarily to grieve the spirits of the Godly, this is not to walk charitably. Rom. 14.15. If thy Brother be grieved with thy meat, now walkest thou not charitably, or according to the rule of Charity. But it is a greater wrong to them (sure) to be unnecessarily an occasion of their offending God, and wounding Conscience. It is no charity to neglect duty, that we may not displease some of our Brethren, when thereby we should both wrong our selves and their souls too, thus allowing and encouraging them in their mistakes.

7. If we love the Godly, we shall take well their just reproofs and faithful admonitions. We shall not be offended thereat, nor have our hearts there­upon [Page 217]alienated and drawn from them. Psal. 141.5. Let the Righteous smite me, it shall be a kindness.— And yet my prayer also shall be in their calamities. They that are so in love with their sins, that they cannot endure any should speak against them, have little love to Holiness. They that are offended at others zeal against Sin, should not pretend to love them for their Holiness. Prov. 9.8. Rebuke a wise Man, and he will love thee. None but fools would fall out with their friends, for telling them of their faults. If we love the Godly indeed, it will more endear them to us, the more experience we have of their love and faithfulness this way. As was observed of Mr. Whate­ly, Clark's Lives. Par. 1. p. 932. He was glad when any of the Righteous smote him, and would take it well, not only from his Superiors, but from his Equals, and far Inferiors; and would really shew more testimonies of his love to such afterwards than ever he did be­fore.

8. If we love the Godly, as we wish well to their souls, we should watch over them, and be ready to admonish them as there is occasion. Bern. Epist. 243. Habet vera amicitia nonnunquam objurgatio­nem: adulationem nunquam. A sharp rebuke is not so contrary to true love, as smooth flattery. If we love our Brethren, we must neither despise them for their infirmities, nor sooth them up with flat­teries, cloke over their infirmities, but do what in us lies to cure them. As we would not hate our Brother in our heart, we must rebuke him, and not suffer sin upon him, Lev. 19.17. And one offers [Page 218]this sense of it, That if we know any fault by our Brother, Byfield on 1 Pet. 3. p. 104. and feel our selves tempted to an alienation from him upon that account, we must not suffer our hearts to be with­drawn from him, but give them vent by a plain and discreet rebuke. We must do what we can to reform him, that we may not have our hearts withdrawn from him. When Absalom hated Amnon, he would speak to him neither good nor bad, 2 Sam. 13.22.

But how many, alas, who instead of watching over their Brethren, to prevent their falling, and to raise them up when fallen, do rather watch for their halting! How many that can extenuate or make light of the foul miscarriages of others, who love to aggravate the least failings of serious Pro­fessors, and are forward to speak of them to others, never admonishing the guilty parties themselves? Have such any true love to them? Are they not false Brethren? That in Lev. 19.17. Thou shalt not suffer sin upon him: Some ren­der thus, Mr. Pools Synopsis Criticorum. Non elevabis super eum peccatum: Thou shalt not lift or hold up sin upon him. And give this sense, Thou shalt rebuke privately, not openly. As Mat. 18.15. Tell him his fault between thee and him alone. And so it is covered, (as it were:) but when it is proclaimed abroad, then it is (as it were) held up over him.

9. If we truly love the Godly, than we really sympathize with them. We shall be like those Twins, that used to laugh, and weep together. The pro­sperity of such will be our joy; and their adversity [Page 219]and sufferings, our grief and sorrow. As it is Isa. 66.10. Rejoyce ye with Jerusalem, and be glad with her, all ye that love her. As, if one member be honoured, all the members will rejoyce with it, 1 Cor 12.26. So, on the other hand, if one member suffers, all the mem­bers suffer with it. Now, do we rejoyce with them that rejoyce, and weep with them that weep? As Job 30.25. Did not I weep for him that was in trouble? Was not my Soul grieved for the poor? Thus Nehemiah shewed his love to God's People when (hearing that the remnant of the captivity were in great affliction and reproach,) he mourned, and wept, and fasted, and prayed, Neh. 1.3, 4. He could not but look sad upon it, Chap. 2.1, 2. The believing Hebrews were compa­nions with them that suffered, Heb. 10.33. [...], were partakers, had afflictions in com­mon with them, were grieved for others troubles, as if they had been their own, (or more then if they had been their own, for we read in the next verse, they took joyfully the spoiling of their own goods.) So they had compassion on the Apostle in his bonds, ver. 34. [...], ye sympathized as if ye had been fellow-sufferers with me.

So, if indeed we love the Godly (a friend loveth at all times) we shall love them, when they are most hated of the World; we shall honour them, when most contemned, and trampled on; we shall be pittiful, and have our bowels troubled for them, when others may shew themselves harsh, and cru­el, full of spite against them. The Trials of the Faithful will be so far from cooling, and abating our love, (if it be sincere) that rather they will occa­sion a drawing of it out more. If we are only summer-Friends, our love is nothing-worth.

10. If we love the Godly, we shall not be a­shamed to own them, when under reproach and sufferings. When they are black with lying among the Pots, we shall not therefore turn away our faces from them. As Onesiphorus shewed his love to the Apostle Paul, 2 Tim. 1.16, 17. He was not ashamed of my Chain, (says the Apostle) But when he was in Rome, he sought me out very diligently, and found me. As Vegetius Epagathus was called The Advocate of the Chri­stians: Euseb. Ecclesiast. Hist. lib. 5. cap. 1. We shall be ready to vindicate, and plead for them, when slandered, reproached, and unjustly con­demned of others. To be like the Samaritans, that would claim kindred with the Jews while they were in a flourishing and prosperous estate; but would disown them when at an under. To seem to be on their side, while they are countenanced and favoured; but to forsake them when the World frowns on them, would argue our love unsound. To love them but in subordination to our reputati­on in the World, and to our carnal interests, is not to love them sincerely. Moses chose rather to suffer affliction with the People of God, than to enjoy the plea­sures of Sin for a season. And esteemed the reproach of Christ greater riches than the treasures of Aegypt, Heb. 11.25, 26. So love to the Godly, and to their society would make us willing to ship our selves in the same bottom; to take our lot with them in sufferings, rather than forsake the assembling of our selves together with them.

11. If we love the Godly, than we shall be rea­dy to relieve them. As we are required to do good unto all Men (as we have opportunity) but especi­ally [Page 221]to those that are of the houshold of Faith, Gal. 6.10. We shall not love in word, or in tongue only, but in deed and in truth. But whoso hath this Worlds good▪ and seeth his Brother have need, and yet shutteth up his Bowels of compassion from him, how dwelleth the love of God (or of his Brother) in him? 1 John 3.17. As one says of true Friends, they will not come in pros­perity when called, but they will come in adversity uncalled. Like that saying of Chilo, Lacrt. c. 1. in Chilo. p. 47. Promtiùs ad amic rum ad­versos casus, quam ad secundos successus accurrendum. Ib. in Zeno. l. 7. 513. As the Stoicks said, Among Friends there is a certain community of those things, which are necessary to life, we using our Friends as our selves. As we read of the primi­tive Christans, Act. 4.32. Neither said any of them, that ought of the things that he possessed, was his own, but they had all things common. Then a community of goods was very needful and expedient, when so many from remote parts came to joyn themselves with the Church at Jerusalem. But instead of that community, afterwards Christians were required to be ready to distribute, and willing to communicate, 1 Tim. 6.18. And to the end they might be more ready and free this way, the Apostle ordered, 1 Cor. 16.1, 2. that every one should lay by him in store some­thing every week, as God had prospered him.

And true love would not be satisfied, in our giving a few good words to our Brethren, and fellow-Christians in necessity, and distress, as say­ing, Depart in peace, be warmed, be filled, (Jam. 2.16.) but it would cause us to abound in good works. As the Apostle speaks of their work, and labour of love, [Page 222]shewed to God's Name, in ministring to his Saints, Heb. 6.10. And thus the Apostle would prove the genu­ineness, and sincerity of the Corinthians love, 2 Cor. 8.8. If we would prove that our love is not adulterate, or spurious; but right indeed, we must be free, and forward this way, in ministring to the necessi­ty of the Saints, and that for the Lords sake. And cer­tainly while we grudg them any part of our Estates, they have little share in our hearts; Read Mr. Gouges Sermon of good works, with Mr. Bax­ters Directions, or Letter annexed. To say, as Nabal, Shall I take my Bread, and my Flesh, and give it unto Men, whom I know not whence they be? or if we give any thing, to do it grudgingly, not as a matter of bounty, but of covetousness rather, when what we give, beareth no proportion to their necessities, and our abilities, and is given more to salve our own credit, than to relieve their wants; such things would shew us without compassion to­wards them, and so without true love.

As one sayes, ‘He that loves the Godly in sincerity, Mr. B. Christian Directory. part 4. p. 175. q. 15. He lov­eth Godliness and Godly Men above his carnal worldly Inte­rest, his Honour, Wealth, or Pleasure; and there­fore will part with these in works of Charity, when he understandeth that God requireth it.’

Job would not see any perish for want of clothing, or any poor without covering. Job 31.19. He that was so much concerned for any that were poor, what care would he have taken of poor Saints? Clark Lives. part 1. p. 795, 796. It is said of J. Fox (that wrote the Acts & Mon. &c.) That he never denied to give to any one the asked for [Page 223]Jesus sake. And one asking him, whether he knew a certain poor Man whom he used to relieve? ‘Yea, (said he) I remember him well, and I tell you, I forget Lords and Ladies to remember such.’

12. If we love the Godly, then we shall heartily lament the loss of such. We are true Mourners when we hear of such being taken away. When Jesus wept over Lazarus, the Jews could say, Be­hold how he loved him, Joh. 11.35, 36. And are we thus expressing our love to the Godly, by our grief at parting with them? Are we ready to cry out, Help Lord, for the godly Man ceaseth? When the righteous perisheth, and we lay it not to heart, it shews want of love to them. It's true, some can be sorry, when merciful Men, Men of kindness are taken away, can bewail the death of a good Man or Woman, such as had estates and hearts to do much good, such as were Benefactors. But the poor wise Man is not remembred, (Eccl. 9.15.) The loss of such is regarded of few. Few are affected with the death of the righteous, as such, though (alas) their number is but small, compared with the ungodly; yet how many that would not be sorry to see their company lessened? How weary is the World of those, of whom the World is not worthy? But if we love them, it will go near our hearts to lose them. Acts 8.2. Devout Men carried Stephen to his burial, and made great lamentation over him.

Thus try your love. He that loveth not, knoweth not God (1 Joh. 4.8.) He that loveth not his Bro­ther, abideth in death, (Chap. 3.14.)

FEar is a reverend respect, which the highest and best of Creatures owe unto God their Soveraign Lord. [...] quasi [...], say some: as some would have the Latine word Deus, God, to come from the Greek, [...], Fear. Jacob calleth God the fear of his Father Isaac, Gen. 31.53. The Seraphims are said to cover their faces, standing about his Throne, Isa. 6.2. They cannot but adore and reverence Divine Majesty. They fear to behave themselves any way unseemly in such a presence. Jude ver. 9. Even Michael the Archangel, when contending with the Devil, he di­sputed about the body of Moses, durst not bring against him a railing accusation. The Lord is the dread­ful God. He it is that ought to be feared, Psal. 76.11. Unto him doth it appertain, Jer. 10.7.

This is certainly the Creatures duty: yea, so great a duty, that it is oft put for the whole wor­ship [Page 225]of God, Psal. 34.11. Deut. 6.13. And 10.20. [Thou shalt fear the Lord thy God,] which we read thus, Mat. 4.10. Thou shalt worship the Lord thy God. And the Greek word [...] is used for Fear or Reverence, and for Piety and Religion too. And as we are required to serve the Lord in fear, Psal. 2.11. Deut. 6.13. So we cannot serve him acceptably without it. Heb. 12.28. Let us have Grace, whereby we may serve God acceptably, with Reverence and godly Fear.

And as it is a great duty, so it is our safety and security. In the Fear of the Lord is strong confidence. The more we fear God, the less we need to fear Creatures, Men, or Devils. The Fear of the Lord is a fountain of life, to depart from the snares of death. The Fear of the Lord is a treasure. And he that hath it shall abide satisfied. He shall not be visited with evil. There is no want to them that fear him. And no evil shall befal them. Surely it shall be well with them that fear God. Blessed is the Man that feareth the Lord.

This Fear is oft put for the whole condition of the Covenant, in the Old Testament, as the word Faith is oft used in the New.

But before I come to the trial of our Fear, there is an Objection or two to be removed.

Object. 1. Is it not Man's greatest and highest duty to love God? and can we both love and fear him? Does not the Apostle John say, (1 Joh. 4.18.) There is no fear in love, but perfect love casteth out fear?

Answ. (1.) It must be noted, that we are oft expressly required in the Word, both to love and fear the Lord; therefore certainly they are not [Page 226] opposites. That one Text is sufficient to prove that they well agree, Deut. 10.12. And now Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him. Yea, take this along with you, if we do not love God above all, and fear him above all, he is not our God. Isa. 8.13. Sanctify the Lord of Hosts himself, and let him be your fear, and let him be your dread.

(2.) That Text of the A­postle John many understand of the love of God to us, Calvin. Heming. Danae. appre­hended by us, expelling fear, that is fear of the day of judgment, of condemnation. As he had said in the verse foregoing, ( vers. 17.) [...], In this love is, or hath been perfected with us, that we may have boldness in the day of Judgment. If it be ob­jected, that the faithful are not yet without all fear in this respect: It is answered, Metus verè pel­litur; quia fidei locum cedit, &c. Fear may be said to be cast out, because it is giving ground to Faith. And though it may disquiet, it does not confound us. It is not prevalent, as before. Here consult Rom. 8.15.

(3.) Yet I confess, I am not so well satisfied with that sense which seems to be forced, and does not so well agree with what follows, [He that feareth, is not made perfect in love.] Therefore understanding the Apostle to speak of our love, (as other good Expositors take the words, and seems to be the plain sense) yet we are to distin­guish of love, and also of fear.

Love may be said to be perfect, either for kinds, [Page 227]or for degrees. It may be called pefect love, Beza. Danae. Esti Piscat. when it is true and sincere, and not only when it is consummate.

Again, Fear is manifold, and of divers kinds.

1. There is a Natural fear, which is a passion of the soul implanted by God, whereby we naturally abhor and flee from what is destructive, or grievous and hurtful to our natures. This in it self is nei­ther good nor evil in a moral sense. It is not morally good, for it is also found in Brutes, in irrational Creatures, that are not capable of moral goodness. Neither is it morally evil. For God is the Author of it, as of our Natures; but he is not the Author of Sin or moral evil. Even Jesus Christ himself taking Mans Nature on him, was not made without fear, Mar. 14.33. Heb. 5.7. But this pure na­tural fear is good Physically, it is greatly useful, and very necessary for the Creatures preservation. It is a guard to our lives, a means to keep us off from rocks of danger. Which is the ground of the Latine Proverb, Timidi Mater non flet.

2. There is a Carnal fear. Fear out of its wits. The excess of natural fear. Such a fear as we read of, Prov. 29.25. The fear of Man bringeth a snare, which is there opposed to trust in the Lord. An undue, or excessive fear of Creatures or outward evils. A fearing where no fear is, a fearing without just ground; or a fearing Creatures more than they are to be feared, a fearing without due bounds. We may fear Men as the rod of God's anger, but we must fear God more. He holds the rod in his hand, and it is not to be feared but with respect to him that holds it, that hath the command and [Page 228]dispose of it, Mat. 10.28. Though Christ, as he was Man, had a natural reluctancy to suffering, yet he had no base carnal fear upon him. Joh. 19.11. To Pilate boasting of his power, [ Knowest thou not that I have power to crucify thee, &c.] He answereth [Thou couldst have no power at all against me, except it were given thee from above.] Carnal fear is not from meer nature, but from the corruption of nature, and is sinful in it self, at­tributing too much to Creatures, and detracting, derogating from the power, dominion, and over­ruling providence of God; and is further a cause of much sin, as we may see in Peter, when through this Fear he denied his Lord and Master. It is a great impediment to Grace, an hindrance of Duty, it quite unbingeth and sadly distracteth the Mind and Spirit where it prevails.

3. There is a servile or slavish Fear. Timor poenae, non culpae. A fear of punishment only, not of of­fending; or a fear to offend, only with respect to the punishment. This is the property of Slaves. It's true, the wrath and sword of the Civil Magistrate is to be feared, Rom. 13.4. Then much more are we to fear the Wrath of God, his Judgments. As Psal. 119.120. My flesh trembleth for fear of thee, I am afraid of thy Judgments. But this is far short of the duty of Fear that we owe to God. He is not only to be feared in this respect. Nay, this Fear is no further good than it leads unto, and helps forward an holy, filial Fear of God. As the Needle draws the Thread after it (as Austine has the com­parison.) But as a Natural fear agrees to all Men, a meer servile fear is proper to wicked Men. And yet we cannot blame them for fearing such an an­gry [Page 229]Judge and incensed Majesty, or trembling at such punishment as Hell-torments: but that their fear of God is separated from all true love to God, and that notwithstanding their fear of punishment they have still a love to their sins, that it is a tor­ment to them to think of being restrained from them. Without doubt, the wicked and impeni­tent are bound to believe God's threatnings de­nounced against such in his holy Word, and so to conclude themselves at present in a miserable state, subject to God's wrath and curse, and final con­demnation, that if they die in their present state, they are sure to be damned. And certainly, they that are bound to believe and conclude thus of themselves, ought thereupon to be moved with fear. Can there be any greater fool-hardiness than this, for any to see Hell before them, to see themselves ready to drop into that Lake that burneth with fire and brimstone for ever, and yet not fear and tremble? only indeed such are not to despair, to conclude there is no hope. There is hope yet upon condition, and supposition, that if they repent and turn, they shall live, they shall not die.

4. There is a penal Fear, not only a fear of pu­nishment, but a fear inflicted as a punishment. Ter­ror, and consternation of mind is threatned as a pu­nishment, Lev. 26.16. I also will do this unto you, I will even appoint over you terrour. And v. 36. and if Men sin sin wilfully after they had received the knowledg of the truth, there remains nothing for them, but a certain fearful looking for of judgment, and fiery indignation, which shall devour the adversaries, Heb. 10.27. This penal fear in its full strength and per­fection is upon the Devils, and the Spirits of dis­obedient [Page 230]ones in Prison with them. They cannot but tremble, Jam. 2.19. Horrour hath taken full and fast hold of them, which they can no more any ways shake off. This is one part of the pu­nishment and misery of the Damned, that they can never think of God, and of his Wrath, without Horrour: and while they lie under the fierceness of his Wrath, while they feel the weight and heat of it, while they are scorching in the flames of his Wrath, how is it possible to put off such thoughts?

5. There is also a gracious, holy, filial Fear. A Godly Fear, and a Fear proper to the Godly. Which is not only a fear of God as a Judg, but as a Father; not only a fear of Punishment, but of the Offence, a fear proceeding from Love. An humble and reve­rent respect to his Presence, Majesty, and Excellen­cy; a careful shunning of what we know to be dis­pleasing to him; not only in regard of his Great­ness, Power, Holiness, Justice, but also in regard of his Goodness and Mercy, Psal. 136.4. Hos. 3.5. There is a Natural Fear, (as we have heard:) but this is a Spiritual Fear. A Grace, a choice fruit of the Sanctifying Spirit, who is therefore called the Spirit of Fear, Isa. 11.2. There is a Sinful Fear, which is forbidden (as the Fear of Man, &c.) but this is a great Duty commanded. A special means to keep from sin, Exod. 20.20. There is a Servile Fear: but this is a Fear of Sons, not of Slaves; it well agrees with the Spirit of Adoption. There is a Penal Fear: but this is no Punishment, but a special Blessing; a rare and excellent gift of God. As that is a precious Promise, Jer. 32.40. I will put my Fear in their hearts.

Now I shall apply these things to the Text ob­jected, [Page 231]in these following Conclusions.

1. It is not to be expected that the highest de­gree of love found in any Saint upon Earth, should quite expel and cast out all natural Fear. Christ's Love was absolutely perfect; yet was he not with­out a natural fear of Death; only that natural pas­sion was in a perfect subjection to his Reason, and Will (the higher powers of his Soul) and these in perfect subjection to the will of God his Father. Note, it is the work of Grace here, not to extirpate natural Passions, but to rule and govern them. And the Self-denial, Faith, Love, Patience, Constancy of the Saints, would not be tried by their sufferings, if these were things that they had no fear of, no natural reluctancy unto.

2. So far as the love of God prevails, so far carnal fear is expelled. And some very learned Men think, Quem timorem in­telligi praestat, nisi negation is auctorem? quam dilectionem perfectam adfirmat, nisi fugatricem ti­moris & animatricem confessionis? Ter­tull. advers. Gnostic. the Apostle John speaketh of this kind of fear. So Grotius and Dr. Ham­mond. As the Fearful, that are joyned with the Ʋnbelieving, Rev. 21.8. may well be under­stood of such, as are overpowr [...]d with carnal fear. Such as are pos­sessed with that spirit of fear, 2 Tim. 1.7. of such a base, cowardly, timerous spirit, that they dare not own the truth, and ways of God, when any dan­ger may attend it. Much might be said for this ex­position. It cannot well be denied, but carnal fear is a tormenting thing. But such is the power of holy love, that it will raise the Soul ordinarily above such fear. It will endue a Christian with a spirit of fortitude, to bear the greatest torments Men can in­flict; [Page 232]as was seen in the Martyrs. But as love in the Saints is not absolutely perfect here; so neither are they wholly freed here from carnal fear: nor are they wholly under the power of it. It riseth sometimes, and puts them into great disorder, and confusion for a time, but it is quelled, and suppressed again.

3. As the love of God gets ground in the heart, servile fear is giving place. The more vigorous and lively our love to God is, the clearer evidence we have of his love to us, that ordinarily we shall be more freed from that tormenting fear, of being under his wrath. And while we act from love, it is certain, we are not only or chiefly irrepelled by fear. If love to God, and his service be the chief moving principle, then fear of punishment is not the chief. And further, the more we love God, the more unwilling we shall be to entertain hard, and black thoughts of him. The more we love him, the more lovely he appears to us. And while our hearts are united, and cleave to him in love, we are secured from that fear, which drives Souls from him.

4. A true filial Fear of God is so far from being contrary to, that it is a good evidence of love to God. As on the contrary, if we do not stand in awe of him, if we care not to offend, and displease him, it is an argument that we do not love him. True love to God will make us tender of his Honour, and most sollicitous to keep in his Favour. (Res est solliciti plena timoris amor.) Thus if we have the Love of God in us, we shall fear, and shun what we know to be displeasing, and a dishonour to him. And when we fear sin, more than punishment, it [Page 233]argues, that we love God above our selves; that his Honour is dearer to us, than our own ease, or interest.

Yet all fear of punishment is not contrary to the love of God, nor will prove one of a slavish spirit. A Child of God is to fear disinheriting, and an ever­lasting separation from God, upon supposition of apostacy, and falling off from God. And this fear of Hell and Condemnation upon supposition if he should fall away, is a means to keep him in the love of God. Such a fear is no enemy to Grace, but very much befriends it, is a preservative of Grace.

So likewise a Child of God may, and ought to fear Divine chastisements. And such a fear Faith will work. As a sound Faith gives credit to the whole Word of God, to Threatnings, as well as Promi­ses. And see concerning this, Psal. 89.30, 31, 32. with a multitude of other texts. And such a fear tendeth to promote Holiness, and spiritual Watchful­ness. And we have need to make use of all means and Arguments, that the Lord hath given, and thought meet for our quickning. And indeed when afflictions would not be so greatly dreaded, (though grievous to sense) but as they are expressions of God's fatherly displeasure, surely this is Child-like. Would it not argue, that the Child has a loving, and duti­ful respect to his Father, when he could better bear the smart of the Rod, than his Fathers angry looks in laying it on? It's true, a fear of punishment, and suffering only or chiefly, is the note of a slave. Yet an ingenuous Child will fear the Rod too. But there is this difference, a slave fears his Masters dis­pleasure chiefly, because he is like to smart for it, and to suffer by it; whereas a loving Child fear­eth [Page 234]the Rod most, as it declares his Fathers displea­sure.

5. An holy reverential, admiring and adoring Fear, being moved and sutably affected with God's transcendent Greatness, and infinite Excellencies, is never cast out, but continues when love is made perfect in Heaven. This part of filial Fear well becomes Angels and Saints in Heaven. How do they for ever reverence, and adore him! To this fear of reverence we may apply that expression of the Psalmist, The Fear of the Lord is elean, enduring for ever. There is no penal Fear in Heaven, no Fear, that has any torment in it, there is no fear of God's anger, or of Gods hiding his face any more; yet when love is perfected, an holy reverential fear shall be perfected together with it.

Obj. 2. Fear is of some evill: but God is the cheifest Good; and therefore no proper object of fear.

Ans. 1. As Moralists speak of Fear, it is of evil, and evil to come; (for if the evil be present, then not the passion of fear, but sorrow is exercised about it.) But though thus God be not properly and directly the object of Fear, he is the object of Fear indirectly, as one that may inflict evil, yea, greater evil than others can. So we should fear him, who is able to destroy both Body, and Soul in Hell, Mat. 10.28. yea, as he is the cheifest Good, we should fear the loss of him, as the greatest evil. Thus we should fear the Lord, and his Goodness, (Hos. 3.5.) That he is Good­ness it self, infinitely good, it is best for us to en­joy him, it is the Creatures highest felicity to be united to him, and admitted to a blessed fruition of him: and consequently it is the greatest misery, to lose the favour and fruition of God. The loss of [Page 235] infinite Goodness, is certainly the greatest loss, that ever befell us. What we love, and prize, we fear to lose. As we love our lives, and therefore fear Death. Thus if God ought to be loved above all, as the chiefest Good; the loss of him is to be feared above all losses, as the greatest evil.

2. The Grace of Fear is a more free, ingenuous thing, than the passion of Fear. The Grace of Fear includes reverence, as hath been said. And that which excites reverence is an apprehension of God's infinite Excellencies, and his soveraign Authority: Job. 13.11. Shall not his Excellency make you afraid? Job. 25.2. Dominion and Fear are with him. For his Majesty, and Dominion he is to be feared. God is to be feared, as infinitely above us, though we should not apprehend him to be against us.

Now I come to the Question,

How the true Fear of God may be known?

1. By the ground of it.

1. The true fear of God ariseth from a sound Knowledg of God. Spiritual Knowledg (as I have shewed before) is the ground-work of all saving Grace. And they that know not God aright, can­not fear God aright. Pro. 15.33. The fear of the Lord is the instruction of wisdom. Junius and Tremel. read it thus, anteit reverentiam Jehovae eruditio sapientiae, The instruction of wisdom goes before the fear of the Lord. So Solomon prayed, 1 King. 8.43.— That all the people of the Earth may know thy Name, to fear thee.—

So there must be a Knowledg of God in his At­tributes. The Name of God is dreadful, Deut. 28.58. That thou mayest fear this glorious, and fearful Name, the Lord thy God. He is to be feared for his [Page 236]absolute Soveraignty, Mal. 1.14. I am a great King, saith the Lord of Hosts, and my Name is dreadful a­mong the Heathen, Jer. 10.7. Who would not fear thee, O King of Nations? for to thee doth it appertain. For his Immensity. That he fills Heaven and Earth with his Presence; and the Heaven of Heavens cannot contain him. Surely the Lord most high is terrible.

For his Almighty Power, None can stay his hand, or say unto him, What dost thou? Those that walk in Pride (how high soever) he is able to abase, Dan. 4.35, 37. And should we not fear him, which after he hath killed, hath power to cast into Hell? Luk. 12.5. For his Omniscience, That all things are naked and open unto his eyes with whom we have to do. For his Infinite Holiness and Purity, Rev. 15.4. Who shall not fear thee, O Lord? for thou only art holy.

For his glorious Justice, Job 37.23, 24. Men do therefore him fear. Yea, for his abundant goodness and rich Mercy. As in those Texts fore-cited, Psal. 130.4. Hos. 3.5. Should we not fear to offend, and displease so good and gracious a God!

Here take notice, the fear of the most is from very short and inadequate conceptions, and apprehen­sions of God. One while they conceit him to be made up all of Mercy, and then they fear him not at all, but only presume on his Goodness. Ano­ther while they conceit him to be made up all of Justice and severity, and then they can do nothing but fear; then they meditate nothing but terrour.

Further, The Relations God stands in towards us his Creatures, are a ground of his fear. He is our Lord and Master, Mal. 1.6. Our Father. Mal. [Page 237]2.10. Have we not all one Father? hath not one God created us? And they that are not come to own him as their Lord and Master, and see their whole dependance on him as their Father, cannot fear him aright.

Further, The Works of God are a ground of his fear. The work of Creation, Psal. 33.8, 9. Works of Providence, Jer. 5.22. particularly, works of Judgment. Thus God is oft terrible in his doings towards the Children of Men, Psal. 66.3, 5. Moses was afraid of the hot displeasure wherewith the Lord was wroth against the children of Israel, Deut. 9.19. And when Ʋzzah was smitten, David was afraid of the Lord that day, 2 Sam. 6.9. If the righteous are said not to fear at such times, as Job 5.21, 22. we must understand, with such a mise­rable distracting fear as is wont to possess the hearts of sinners. They are not so surrounded with fear, like Pashur, called Magor-missabib, Jer. 20.3. Their fear is not overwhelming, or such as is opposite to all Faith, Hope, and joy in the Lord, or such as puts them quite besides their duty at such times. Yet they may not be stupid, sensless, but ought to fear with such a fear, as is opposite to security, as may quicken unto Duty. Pro. 14.16. A wise Man feareth, and departeth from evil. Pro. 22.3. He fore­seeth the evil, and hideth himself. Yea, not only God's Judgments, but his Works of Mercy should teach us to fear him. So much is implied, Jer. 5.24. As they should have said in their heart, Let us now fear the Lord our God that giveth Rain, both the former, and the latter rain in his season; he reserveth unto us the appointed weeks of the Harvest. And while tempo­ral Mercies should have this effect, to engage us to [Page 238]fear him; much more should spiritual Mercies, and his Grace in Christ. That there is forgiveness with him.

Again, the Word of God teacheth his Fear. As Faith comes by the Word of God (which is therefore fitly called, The word of Faith) so a Godly fear. As the Word is called by that name. It is called, the fear of the Lord, Psal. 19.9. It teacheth his fear, it is a special means to work his fear in us, it is the Rule to guide, and order our fear of him. And that is a superstitious fear, a spurious fear, not a true genuine fear of God, which is not agreeable to his Word, Isa. 29.13. Therefore such as regard not the Word, but count it as a strange thing, are stran­gers to the Fear of God. As it shews, we fear not God, as we ought, if we slight and contemn his Works; so if we slight, and disregard his Word. It is by the knowledg of God, his Attributes, &c. as revealed in his Word and Works, that Men come to fear him.

2. The true Fear of God also springs from an high and holy admiration of him, and from love to him. Every Child of God, admires, loves, and fears together. And because he loves God, he fears to displease him. And his fear is from high thoughts of God, not from hard thoughts of him. Many have a fear of God, that do not reverence him. Their fear is not from any high esteem of him. The wicked fear, and hate. His terrours make them afraid, (as it is, Job. 18.11.) but they are not taken with his Excellency. The Devils have such a fear; They tremble at his Wrath; yet are full of rage, and spite against him. That fear which is from hard thoughts of God, looking on him as an enemy, is not a right fear.

(2.) The true Fear of God may be known by the freeness, and pleasingness of it. When it is not a forced thing. When the will is to fear him. A fear of God falleth upon some, even as an heavy pressure, which they would be rid of, would cast off, if they knew how. It surprizeth, takes hold of them, as a Bailiff, or Officer takes hold on a Debtor, or Ma­lefactor, ( Isa. 33.14.) which they would shake off, but cannot. But they do not chuse the Fear of the Lord, Prov. 1.29. whereas they that truly fear God, are devoted to his Fear, as we read that, Psa. 119.38. They desire to fear his Name. As Neh. 1.11.— thy Servants who desire to fear thy Name. God's Servants do fear, and desire more and more to fear his Name. They would not banish, but endeavour to cherish, and increase the fear of God in their hearts. That fear, which is a torment, which is counted a punish­ment, which Men would expel, is not of the right kind. True Fear is not an oppression of spirit, but rather elevates the Spirit, it raiseth the Soul in ad­miration; does not sink it in dejection. As we may allude to that expression, Isa. 60.5. Thine heart shall fear, and be inlarged.—The true Fear of God will enlarge the heart more towards God. It will cause it to flow over. The Grace of Fear does not contract, but enlarge the heart. Naturalists ob­serve, that the most fearful creatures have the largest hearts. And the more we fear God aright, the more our hearts will be enlarged towards him.

(3.) The true Fear of God may be known by the degree, and measure, or intention of it. When we fear God above all. He is greatly to be feared, 1 Chr. 16.25. Great is the Lord, and greatly to be prais­ed: he also is to be feared above all Gods. To be [Page 240]feared above all Creatures, Isa. 51.12, 13. Who art thou, that thou shouldest be afraid of a Man that shall die, and of the Son of Man which shall be made as the Grass! And forgettest the Lord thy Maker—and hast feared continually every day, because of the fury of the oppressor? see again Mat. 10.28. Obe­diah feared the Lord greatly, 1 Kin. 18.3. As Fear is part of the worship which is required in the first Com­mandment, God is so to be feared, as we are not to fear any other. If we fear any other (person or thing) above him, or like, and equally to him, then we set up other Gods besides him. What we fear most, that is our God.

Now how is it with us? Does the fear of God rule in our hearts? Does it ordinarily prevail over carnal fear? when the Lord threatneth on one hand, and Men threaten on the other, which of these do we ordinarily most regard? Are we more afraid of God's displeasure, of his frowns, than of the wrath of Man, than of the frowns of the World; when it comes to a pinch at any time, that we must either suffer for sin, if we chuse to sin, that is, to incur God's displeasure, rather than suffer, rather than bear Man's displeasure; is not this to fear Man, more than God? In this case may not the Lord say of us, as Isa. 57.11. Of whom hast thou been afraid, or feared, that thou hast lied, and hast not remembred me? So when Children, or Servants, make nothing of the sin of lying, to hide any fault, and by this means to prevent their Parents, or Masters displeasure; does it not shew that they for­get God, that they do not fear him? The true fear of God would check carnal fear. Though carnal fear be not totally expelled here; yet the grace of [Page 241]fear will keep it under. I grant, that a Child of God may be foiled, and worsted on a suddain, and for a time by carnal fear. As Peter was once, and again, Mat. 26.69. &c. Gal. 2.12.

Now if you ask, Can such a one fear God above all, in whom carnal fear at any time prevailes? The Answer is, He may have the habit, though the act for the present be suspended. No Grace here is perfect. And as our love to God sometimes lies buried (as it were) under carnal self-love, and inordinate love to creatures, yet so as it will have a resurrection and new quickning, if it be [...]. sound and sincere: so our fear of God, being imperfect, may for a time be born down with car­nal fear, yet will it get the upper hand again. The true fear of God overcomes ordinarily, in its con­flicts with carnal fear; and though it may be giv­ing ground sometimes, it shall overcome at last. As some of the Martyrs, upon the first onset seemed to turn back: but they came on again, and so stood stoutly to it.

4. The true fear of God may be known by the effects of it.

(1.) One principal effect of the Fear of God is a flight from sin. I say it will cause us to flee from sin. As we read of Job. chap. 1.1. that he was one that feared God, and eschewed evil. And Nehemiah, chap. 5.15. so did not I, (he did not, durst not do, as others had done before him) because of the Fear of God. Pro. 16.6. By the Fear of the Lord, Men depart from evil. On the contrary, Psa. 36.1. The trans­gression of the wicked saith within my heart, that there is no Fear of God before their eyes. Though the wicked will not say so much with his lips, yet indeed his [Page 242] Life proclaims it. Though the Psalmist did not hear it in his words; yet his works forced him to con­clude, that there was no Fear of God before his eyes. They that forsake the Lord, thereby shew, that his Fear is not in them, Jer. 2.19. such as care not to walk contrary to God, it is plain they fear him not. All impenitent Sinners, that go on in their trespasses, that persist in a course of rebellion, they are so far from fearing God, that they are daily sending up challenges to Heaven, daring God's Po­wer and Justice, Psal. 10.13. wherefore doth the wick­ed contemn God? How unreasonable, how impious, how insufferable is it, that wicked wretches should be so insolent, to contemn God? yet so it is, the wicked are so far from reverencing, that they plainly contemn God. So, he that being often reproved, and threatned, yet hardneth his neck by his impenitency, by his incorrigibleness, does even set God at de­fiance, as if he bad him do his worst.

Remember this, they that fear God, fear to sin against him.

But you may ask further, May we not avoid sin, at least some sins, and not from God's Fear?

Yea, I grant, it may be so. But now if we for­sake sin from a principle of Godly fear—

1. In general, we are departing from all known sin, we dare not allow our selves in any sin we know of. We knowing that all sin is displeasing to God, if we fear to displease God we must fear to allow our selves in any sin.

Particularly, 2. The Fear of God will cause us to flee from the Vices of the times, (as we discover them) from sins that are most in fashion. Let Swearing and Forswearing be never so much in fa­shion [Page 243]yet we shall fear an Oath, if we fear God. If all the World should wonder after, and agree to worship the Beast, yet so should not we, because of the Fear of God. No, though we might seem to be left alone, as Eljah thought he was. Let a sin be never so much pleaded for, countenanced, and generally practised, yet these things will not take with us, while we hear God saying, Oh, do not this abominable thing, which I hate, (if we have the Fear of God in our hearts, and before our eyes.) Ra­ther we shall have a greater care, to keep our selves from such sins, the stronger temptations we have to them.

3. We shall fear sinning in secret too. Knowing, that God sees in secret, that there is no darkness, nor shadow of death, where the workers of iniquity may hide themselves from him. As Joseph said to his tempting Mistress, How can I do this great wickedness, and sin against God? He was awed with God's all­seeing eye upon him, as much as if the eyes of all the World had been upon him. Lev. 19.14. Thou shalt not curse the Deaf, nor put a stumbling-block before the Blind: but shalt fear thy God. If one does curse the Deaf, he hears not; if one puts a Stumbling­block before the Blind, he sees not who he is that does it. O, but yet God hears, and he sees. And such as are endued with his Fear, will not dare to commit sin, upon this presumption, that Men shall not know, cannot find it out. This would be a strong aw-band, and powerful restraint, ordinarily to keep them from deliberate sinning, that they can commit no sin out of God's sight, who cannot but be displeased at sin, where ever he sees it.

4. If we fear God, and forsake Sin in his Fear, [Page 244]then we shall fear to displease him in smaller matters too. We shall fear to allow of the least Sin. Though there are Sins of daily incursion, that we cannot wholly avoid, yet they not are allowed of. As the Apostle says, Rom. 7.15. That which I do I allow not—If we sometimes speak vainly, rashly, or some­times have our Passions sinfully moved, if dulness, and distractions over take us, and disturb us in Ho­ly Duties; yet we can say, we allow not of such things. We are ashamed of them, grieved, and humbled for them, and desire to watch against them.

5. Again, We shall fear sinning against God, more than suffering from Men. As Chrysostom when threatned by Eudoxia, said, I fear nothing but Sin. It we fear God, we shall not fear Creatures so much.

6. So we shall fear Sin, more than the Scourge, more than affliction. Our fear is first, and chiefly of offending, and displeasing God; and secondarily of the punishment. That Fear which is not so much of the Sin and Offence, as of the Lash and Scourge, is but servile Fear.

7. So we shall not only fear, but also hate Sin. As there is love in our Fear of God, there will be hatred in our fear of Sin, because so offensive, and contrary to God. Thus we shall not barely abstain from, but abhor that which is evil. Prov. 8.13. The Fear of the Lord is to hate evil. Thus it will cause us to forsake Sin in practice, and affection both. Do we not know, that not to hate Sin, (the abo­minable thing which God hates) must needs be displeasing to God? yea, we are (at least secretly) in league with Sin, so long as we do not hate it.

(2.) Another chief effect of true Fear is subjecti­on to the Will of God, Obedience to his Commands. Hereby we must try the soundness of our Faith. As that which is called Faith, Gal. 5.6. is called The keeping the Commandments of God, 1 Cor. 7.19. Hereby we must try the sincerity of our Love, This is the love of God, that we keep his Commandments, 1 Joh. 5.3. So hereby we must try the genuineness of our Fear. Eccl. 12.13. Fear God and keep his Com­mandments. Psal. 119.63. And 103.17, 18. They that fear God, are further described to be such as keep his Covenant, and remember his Commandments to do them. Here.

Note 1. Where the Fear of God is, there will be a fearing, reverencing of his Commands. Pro. 13.13. Who so despiseth the Word, shall be destroyed; but he that feareth the Commandment shall be rewarded. One that feareth God, dares not despise his Com­mands. At least, if he has done it, (as we read of David, 2 Sam. 12.10.) when he comes to see it, he cannot but loath himself. And observe, the reward is promised, not to the bare performance of things commanded, not to meer external obedi­ence, but to that obedience which flows from a due respect to the Authority of God commanding. Not to that, which is meerly from fear of the threatning, but to that which is out of reverence, and an aweful respect to the Command it self. He that feareth the Commandment shall be rewarded. Many fear God's threatnings, that do not reverence his Commands. But such as tremble at the Word (Isa. 66.2.) suchas have a reverent regard to the whole Word of God, such as tremble at the Commandment of our God (as Ezr. 10.3.) they have a right Fear of God. The [Page 246]Psalmist did not stand in that awe to Princes, as to God's Word, Psal. 119.161. Princes have perse­cuted me without a cause: but my heart standeth in awe of thy Word. Thus those three Princes, and Wor­thies, ( Dan. 3.16, 18.) shewed that they feared God indeed, when they regarded not the King's Decree, being contrary to the Law of God. So Da­niel, chap. 6.13.

2. When there is a true Child-like Fear of God, there is not only a reverencing of his Commands a­bove the Commands of Men; but also a delight in God's Commands. As a Child-like reverence is a mixt affection, a compound of both. And this Note we have in the Text, Blessed is the Man that feareth the Lord, that delighteth greatly in his Commandments. That is, better pleased in doing the will of God, than in doing, or having his own will. So Psal. 119.161, 162. My heart standeth in awe of thy Word. (But that is not all) I rejoyce at thy Word, as one that findeth great spoil. As a dutiful Child not only fears to go cross to his Fathers command; but is also glad, when he can do any thing pleasing to his Father. So a Child of God obeyeth from the heart, and delighteth to do God's will. That obedi­ence which is from a slavish fear, is forced and ex­torted. As Saul said, I forced my self and offered a burnt offering. To allude to the expression, some force themselves, and go to God's Worship; force themselves, and set up prayer in their Families, &c. not that they have any love to such work, but because otherwise their Consciences are not quiet. Whereas that Obedience, which is from a filial Fear, is free and voluntary. As the Psalmist could say, Psal. 119.167, 168, 173. My Soul hath [Page 247]kept thy Testimonies: and I love them exceedingly. For all my ways are before thee. I have chosen the way of thy Precepts.

3. The true Fear of God will cause an impartial respect to all God's Commands. 1 Sam. 12.24. Only fear the Lord, and serve him in truth with all your heart. Deut. 10.12. To fear the Lord, and to walk in all his wayes, go to gether. Pro. 14.2. He that walketh in his uprightness, feareth the Lord; but he that is perverse in his ways, dispiseth him. To walk in uprightness, is a sure note that one fears the Lord. So we read of Job, That Man was perfect, and up­right, and one that feared God, chap. 1.1. But to halt in our course, to be set upon any crooked paths, which we know to be cross and contrary to God's Commands, is to despise the Lord. Num. 15.30, 31. The Soul that doth ought presumptuously—the same reproacheth the Lord — he hath despised the Word of the Lord. The Soul that doth ought presumptuously, that Sciens volens, knowingly, and wittingly trans­gresseth, that sinneth with an high hand, proudly, wilfully, resolvedly, the same reproacheth the Lord, he is a proud blasphemous contemner of the Lord. He hath (manifestly) despised the Word of the Lord. To despise any known Command of his, is not to fear, but to contemn the Lord. But on the other hand, the Lord sayes of Abraham, Gen. 22.12. Now I know, that thou fearest God, seeing thou hast not withheld thy Son, thine only Son from me. Now I know, speaking after the manner of Men. Herein Abraham gave a most clear proof of his Fear of the Lord. That he was so ready at God's Command, to offer up his Isaac a Sacrifice, this was an evident testification, that he feared God. So as we would [Page 648]shew, that we truly fear God, we must be ready to obey him in whatsoever he commandeth.

4. The Fear of God will produce a continued, constant respect to God, and his Commands. That we shall walk in his Fear. As Act. 9.31. Neh. 5.9. Ought ye not to walk in the Fear of our God? Pro. 23.17. Be thou in the Fear of the Lord all the day. Totâ die, there is as much as quotidie, vel omni die. All the day, that is, continually, every day. Pro. 28.14. Happy is the man that feareth alway. Jer. 32.39, 40. I will give them one heart, and one way, that they may fear me for ever— I will put my Fear in their hearts, that they shall not depart from me. Such as have the true Fear of God in their hearts, will not depart from him. There is a Fear that drives Souls from God: But true genuine Fear will keep a Soul close to him, will make it careful not to start aside from him. The Fear of the Lord is a fountain of life, it is not a tran­sient passion, but an abiding principal.

3. Another Effect (or if you will, one special Act) of true Fear, is an holy Reverence in God's Wor­ship, Psal. 5.7. In thy Fear will I Worship —And there is no Worship acceptable without Reverence. An inward Reverence is as the Soul of Divine Wor­ship. Some distinguish holy Fear in timorem cultûs, et culpae, into a Reverence in worshipping, and a fear of offending. How ever these may be distin­guished, they cannot be separated, or divided. Sure, they have not a Fear of offending God, that have not an holy Fear, and reverence in his Worship.

They that grosly neglect God's Worship, plainly shew themselves to be void of his Fear. Job. 15.4. Thou castest off Fear, and restrainest Prayer before God. Though it was falsly charged on Job, this yet will [Page 249]hold true, they that cast off Prayer, &c. thereby shew, that they have cast off God's Fear.

And they are little better, who are grosly negligent, and without any inward Reverence in his Wor­ship. If I be a Master, where is my Fear? said the Lord unto those that despised his Name in offering to him the blind for Sacrifice, and that which was torn, and the lame, and the sick Mal. 1.6, 8, 13. If we are possessed of the Fear of God, how shall we be awed (when attending on his Ordinances) with thoughts of being in his special Presence, and un­der his strict Eye, that observes our very hearts, and all our carriage in his Service; we should dread to think of taking his sacred, and reverent Name in vain. We shall be seriously, deeply affected with what the Lord hath said, that he will be sanctified in them that come nigh him, Lev. 10.3. He is greatly to be feared in the assembly of his Saints: and to be had in Reverence of all them that are about him, Psal. 89.7. But if ordinarily we care not how unpreparedly we rush into God's presence, take no heed to our feet, to our thoughts, and affections, when we are to go to God in Prayer, or to receive the Law from his mouth, or to attend on him in any other holy Or­dinance, and Duty; and if we are ordinarily rash, and rude, careless and customary in the Services we present unto him, what would this shew, but a profane spirit, and that we know not our distance, nor have any due Fear of God?

4. The true Fear of God will teach us to carry as in God's presence, in our ordinary course, which is walking in his Fear, Eccl. 8.12. It shall be well with them that fear God, which fear before him. Fear be­fore him, that is, are still awed with his Presence. [Page 250]Thus the Fear of God has an influence upon a Man's ordinary course. It will cause him to walk circumspectly. He will study to walk worthy of the Lord unto all pleasing. Not that any do, or can in a strict sense walk worthy of the Lord. A worthi­ness of exact proportion here is impossible. There is no walking worthy of the Lord secundum propri­am et absolutam condignitatem, according to proper condignity, but only secundum quandam congruitatem, et condecentiam, with some measure of condecency. Car­rying in some measure sutably to our Relation unto such an holy God, and agreeably to the profession of his Name. This exact walking, the Fear of God teacheth. As the Psalmist, 16.8. I have set the Lord always before me. I foresaw the Lord always before my face, as it is, Act. 2.25. I still considered, and look­ed upon God as present with me, an observer, and Arbiter of all my thoughts, words, and actions. The Fear of God will thus set us in God's Presence, and keep us there. So it will not only keep us a­wake, and intent in holy Duties, wherein we draw nigh to God after a special manner; but will also make us circumspect, and watchful in our ordinary conversations.

Thus the Fear of God would ordinarily regulate us in natural actions. Cause us to eat, and drink in Fear, contrary to those we read of, Jude 17. feed­ing themselves without Fear. The Fear of God would teach us, whether we eat, or drink, or what ever we do, to do all to the Glory of God. When the Glory of God is not habitually intended in ones general course, and frequently actually intended also, there is little sign of the Fear of God.

So the Fear of God would make Men conscionable [Page 251]in civil Actions, in their places, relations, and seve­ral employments in the World. The Fear of God would make a just and a good Magistrate. 2 Sam. 23.3. He that ruleth over Men, must be just, ruling in the Fear of God. See 2 Chro. 19.9. The unjust Judg in the Parable was one that feared not God, Luk. 18.2, 6. The Fear of God would make good Subjects too. This will teach us to be subject for the Lord's sake, 1 Pet. 2.13. For Conscience sake, Rom. 13.5. This would mould and work the heart to the best sub­mission, and officiousness towards others. Ephes. 5.21. Submitting your selves one to another in the Fear of God. The Fear of God is a strong and powerful motive, and impulsive, and also a good Rule, and Measure in this Case. This will make good Ser­vants, Col. 3.22. Ephes. 6.5. How diligent and faithful will such be, who in their serving Men, still have an eye on their Master in Heaven? Whatever relation one is in, it would be strange indeed if such an one that fears God, should not carry better than those which have not his Fear. So this would generally regulate Men in their Trades, Bargaining, and worldly Commerce.

5. The true Fear of God useth to produce a cau­tious fear, and a jealous fear: A cautious fear, ordi­narily to avoid temptations, and occasions of sin, and to shun the appearance of evil. What seemeth to be sinful, or is very like it; In doubtful cases, the Fear of God will encline us ordinarily to follow the sa­fest course. So likewise it produceth a jealous fear of our selves, of our sinful and deceitful hearts. Fear is the Centinel of the Soul, to give notice of danger. It will not suffer us to dwell carelesly, like the Men of Laish, Judg. 18.7. It will set, and keep [Page 252]us on our Watch. It is an enemy to Security, Pre­sumption, and Self-confidence. It will teach us to work out our Salvation with fear and trembling, and to pass the time of our sojourning here in Fear, (Phil. 2.12. 1 Pet. 1.17.)

6. The Fear of God opposeth the predominancy of base carnal fear. It is a good guard against the sinful fear of Man; a good Antidote against faint-heartedness in the Cause of God: a cure of base sin­ful cowardise. Such as fear God, know he has ways enow to deliver his Servants, how great soever their perils may be. As they said, Dan. 3.17. Our God whom we serve is able to deliver us. Or however, if he should not work their Deliverance here; yet in perishing for God they should be full safe; in losing their lives they should save them. In the Fear of the Lord is strong confidence. And further, they that truly fear God, will more dread the thoughts of Apostacy from God, than any Persecution from Men.

7. The Fear of God promotes true humility. And so it opposeth Pride, ( Rom. 11.20.) Indeed reverence and humility towards God are very near a-kind. Further, The Fear of God teacheth an humble carriage towards Men. As we see there, Ephes. 5.21. (But of Humility I shall discourse next.)

8. The Fear of God will encline us to pitty our poor Brethren, that are any way laid under God's displeasure. Job 6.14. To him that is afflicted, pity should be shewed from his friend; but he forsaketh the Fear of the Almighty. He that does not shew pity, thinks not how justly, and how easily the Almighty may contend with him for it. The Fear of God, [Page 253]and hard-heartedness towards Men under the afflict­ing hand of God, are things that do not agree.

9. The true genuine Fear of God is for propaga­ting its kind. If we have it, we shall desire to teach others God's Fear, and to promote it in others. As Abraham, that feared God, would teach his Children, and his Houshold after him, to keep the way of the Lord. As the Psalmist, Psal. 34.11. Come ye Children, hearken unto me; I will teach you the Fear of the Lord. As he took up his fellow, Luk. 23.40. Dost not thou fear God?

So if we have the Fear of God, we shall desire to establish and confirm others in his Fear. Mal. 3.16. Then they that feared the Lord, spake often one to another. They thought on God's Name still, and would be speaking for God, and his ways, even then when the mouth of Blasphemy was most open a­gainst him. They would be confirming one ano­ther in the belief of God's Providence, Justice, Goodness, Truth, and Faithfulness, how much so­ever wicked Atheists disputed, and denied them. Thus they that are acquainted with the true Fear of God, are real Friends to it, would promote it in others what they can.

10. If we have the Fear of God, we are for making progress in Holiness. The true Fear of God, as it opposeth all Sin, it will be quickning unto, and in every Duty, and will befriend every Grace. And that is right indeed, when we are perfecting Holiness in the Fear of God, 2 Cor. 7.1. though here it be not fully perfected. So much of the Effects of God's Fear.

5. True Fear may be known by the Concomi­tants [Page 254]of it, by its Companions. Though I shall but touch on a few of these very briefly.

(1.) When Fear and Faith go together, that's right. As we read of Noah's Faith, and Fear, Heb. 11.7. Psal. 15.11. Ye that fear the Lord, trust in the Lord. Psal. 33.18. Behold, the eyes of the Lord are on them that fear him; upon them that hope in his Mercy. And the Lord takes pleasure in such, Psal. 147.11. That is not a right Fear, which is the Van-guard of Horrour and Despair. A fear of Dif­fidence is no blessed thing. Though (it's true) some degrees of this may be with true Faith and Fear.

That of the Psalmist, Psal. 101.1. I will sing of Mercy and Judgment] The Chaldee Paraphrase hath thus: If thou dealest mercifully with me, if thou dost Judgment with me, for all I will sing Praise. And so some take it thus; I will not presume of thy Mercy so, as not to fear thy Judgment; nor so fear thy Judgment, as to despair of thy Mercy. Which I offer but as an Allusion, not as the Sense.

(2.) When Fear, and Godly Sorrow go together, that's right. The true Fear of God is seated in a poor and contrite spirit, Isa. 66.2. Godly Fear, and Godly Sorrow are undivided Companions. 2 Cor. 7.11. Behold, this self-same thing that ye sorrowed after a godly sort, what carefulness it wrought in you,—yea, what fear? Which Text seems to make Fear the Daughter of Repentance, or Godly Sorrow. And like Naomi and Ruth, they never part. There is a phrase, Isa. 63.17. Why hast thou hardned our hearts from thy Fear? Which implieth so much, that an Heart which is hardned, is no-way disposed to his Fear. So Prov. 28.14. Happy is the Man that feareth alway: [Page 255]but he that hardneth his heart, shall fall into mischief. Where we see, he that hardneth his heart, is oppo­sed to the Man that feareth with a blessed Fear.

(3.) When Fear and Love go together, that's right. When these go hand in hand, it is certain­ly a filial fear. But no doubt that is a sinful fear, which drives souls from God, which is contrary to the Love of God. O dread such Fear!

(4.) How comfortable is it, when Fear and Joy in the Lord go together! Though I must confess, all that fear God, cannot find this Joy. There are that fear the Lord, and that yet walk in darkness, Isa. 50.10. But as the most High is to be feared, we should rejoice in his Highness too. As those good Women who came to seek Jesus, departed from the Sepulchre with fear, and great joy, Mat. 28.8. It is an happy thing indeed, when our fear of the Lord is joyned with spiritual delight in him, and his service. Psal. 2.11. Serve the Lord with fear, and rejoice with trembling. So let us labour to be like those, Act. 9.31. that walked in the Fear of the Lord, and in the Comfort of the Holy Ghost.

HUmility is a Christian's Livery. This Clo­thing every Christian must put on and wear, must never put off. Without this our great Lord and Master will not know us, will not own us for his. He beholds the proud a far off. Humility is as the ground-work both of Grace, and Happiness. Mat. 5.3. Blessed are the poor in spirit, (that is) the humble in spirit. It is the first of the Beatitudes, laid as the foundation of the rest. As it is from poverty, and humility in spirit, that we are put upon spiritual mourning. It is this that caus­eth a spiritual hungring. It is this that meekeneth, and softeneth the heart towards others: that makes peaceable, and makes patient under Sufferings. This is a preservative of holiness, and purity. Pride is sup­posed to be the special sin, that cast the Angels out of Heaven. That text 1 Tim. 3.6. seems to hint so [Page 257]much, that Fugite superbiam, fratres mei, quaeso, mul tum fugite. Initium omnis peccati Super­bia, quae tam velo­citer ipsum quo (que) Sy­deribus cunctis cla­rius micantem aeter­nâ caligine obtne­bravit Luciferum I quae non modo Ange­lum, sed Angelcrum primum in Diabo­lum commutavit. Bern. de Adv. Dom. Serm. 1. Pride was the con­demnation of the Devil, the cause of his condemnation. And Pride was evident in Man's first defe­ction from God. Man fell by his Pride, affecting to be as God. And certainly, Humility is ne­cessary to his recovery. As God created the World of nothing, when he createth us again, he brings us to a sense of our own emptiness, and nothingness.

Humility is both a Grace, and a Vessel, a receptacle of Grace. God gives more Grace to the Humble. It is a good expression one has, Humility emptieth the heart for God to fill it. Hu­mility is a Nursekeeper of other Graces. Radix om­nium malorum superbia, & custos omnium virtutum ha­militas est. When I am weak, then am I strong, says the Apostle. And a Christian's strength lieth very much in an humble sense of his own weakness.

Humility is a great preservative from Temptation. Such as lie low, are safest, most out of the way of Satan's Gun-shot. But Souls that are lifted up, stand as a fair mark for him.

Humility is the way to Glory. Chilo asking Aesop what God was doing? he answered, That he does humble the Lofty, [...]. Laert. in Chilo. l. 1. p. 47. (abase them) and exalt the humble. He brings down high things, and sets up low things. Luk. 14.11. He that humbleth himself, shal be exalted. But self-exaltation is self-destruction. Pride goeth before a Fall. To be lifted up, is the high-way to [Page 258]ruine. We are no nearer Heaven for lifting up our selves. But God is ready graciously to condescend to those that humble themselves, and lie low be­fore him. The most High hath a special respect un­to them that are lowly. He hath promised to dwell with them that are of an humble and contrite spirit, (Isa. 57.15.) and such he will in due time take up, to dwell with him for ever.

But what is this Humility?

[1] I shall tell you in the Negative, what it is not. So,

(1.) It is not a minding low and base things of the World. Though the words [humilis & humilitas] be derived from humus, the Ground, or Earth; yet Humility is not a minding earthly things, not a set­ting our affections on things on the Earth. No: We may be lowly-minded, and heavenly-minded both. Indeed earthly Riches, worldly Honours, that seem to many to be great matters, high things, yet are but mean, and base things, compared with the things above. And yet we may seek the things a­bove, and be humble too: or we may be very proud, while taken with things below.

(2.) Humility lieth not in ones affecting the poorest habit, or affecting any add dress, (how mean so ever) that he may not seem to be proud. Yet mistake me not: I speak not this to cloke the proud gawdiness of any. Excess in costly Attire, in vain, strange, and light, immodest fashions, is a great Sin and shame of our times. Oh, how many that this way glory in their shame! were the Daughters of Zion (reproved, and threatned for this sin, Isa. 3.) ever more guilty, than multitudes among us at this day?

But yet I must tell you, a proud heart may be un­der vile raiment too. I trample on Plato's pride (said Diogenes.) Laert. in Diogene. l. 6. p. 381. But with another kind of pride (said Plato.) Thus some may be proud of an affected plainness, proud of their seeming free from pride, of their looking like humble, mortified Men. And some there are, whose pride lies not in such gawds, as fine Clothes, (which one would think, none but Children, and Fools should be taken with:) but in an high conceit of themselves, their Knowledg, Light, and Perfection.

(3.) Humility is not a base, abject disposition, or such a dejected frame of spirit, as takes a Man off from his work, and duty. A despondent mind makes a Man fit for nothing: makes a Man a burden to himself, a burden to others, to the World. Some­times we may meet with Persons, so far out of con­ceit with themselves, that they think themselves unfit for any company, for any imployment, and cannot be drawn to lay out any Abilities, Gift, or Talent they have. Such pusillanimity is quite ano­ther thing from true Humility: not a Vertue, but an evil Disease.

(4.) A base unworthy crouching unto Men, and sinful compliance with them, this is not Humili­ty. A yeilding to the will, and humours of Men, (contrary to the will of God) either for fear, or to obtain their favour. This is not true Humility, to honour Men above the Lord.

(5.) A denial of what God hath given us, or hath done for us, this is unthankfulness, not Humi­lity. As there is that maketh himself rich, and yet hath nothing; there is again that maketh himself poor, yes hath great riches.

(6.) A lowly, courteous, affable carriage towards all, even towards inferiours; though it is good and commendable, (where it is not used to serve ones pride and ambition, as Absalom used it, 2 Sam. 15.5, 6.) yet it is not sufficient, to prove one endued with the Grace of Humility. Good Nature may teach Courteousness towards Men, where there is no Principle, or spark of Grace. The Grace of Humi­lity shews it self, not only in respect to Men, but e­specially in its respect towards God.

(7.) There is an artificial, hypocritical Humility. As some have an Art of discommending what they have, or do, to draw commendations from others. And Hypocrites may be forward to confess such sins as the best, and most sincere are not free from (while here) concluding, that they shall be never the worse thought of for this; yea, hoping by such confessi­ons; and complaints of themselves, they shall gain the repute of serious, humble Souls. Now this is but the shadow of Humility, or masked pride, pride under a veil. True Humility God loves, it is very pleasing to him: but this which is only painted, is loathsom to him.

(8.) We may have a dislike of Pride in others, without true Humility. There are some, whose pride makes them forward to censure, and con­demn pride in others. As Di­ogenes said to Alexander, I aert. l. 6. in Diog. p. 389. Noli mihi umbram facere: they can­not endure that others should stand in their light, or shade, and obscure them. They take it as a wrong to them, if others come near them, much more if they put them down.

(9.) There is a kind of humiliation without Hu­mility. [Page 261]Though God ordereth the humiliation of his People to the working and encreasing of Hu­mility in them; yet there is a difference betwixt humiliation, and Humility; and many have been humbled, who yet were not humble. Pharoah was humbled under God's Judgments; yet had he a proud, stout, and stubborn spirit, that would not yeild to God. Many are brought low in their E­states, and yet their spirits are high still. Instead of humbling themselves under God's afflicting hand, and being willing to lie down at his feet, their hearts fret against the Lord.

Some are humbled under Terrours, under a sense of God's Wrath, and brought full low in their own apprehension; even to the gates of Hell, and the brink of Despair; when all is but a forced humili­ation. Though as this tends to make them truly humble, if it comes to have this effect, it will be very comfortable in the end. Otherwise no comfort is to be taken in it. As Bernard noteth, it is said, In Cant. Ser. 34. He that hum­bleth himself, shall be exalted. It signifies not that all Humility shall have exaltati­on following it: but that, quae de voluntate venit, non ex tristitia, nec ex necessitate. Which is voluntary, not involuntary, or forced. As on the contrary, it is not said, omnis qui exaltatur — every one that is exalted, shall be abased: but only, qui se exaltat, he that exalts himself. Indeed he is most properly said to humble himself, that does it freely, willingly, whose heart is to the work. And thus Ahab did not hum­ble himself. That humiliation is without Humili­ty, which is not free and voluntary. (But of this more after.)

[2.] I come to shew positively what Humility is.

Camero gives this brief de­scription of it, Praelect. ad Mat. 18.2. p. 88. Humilitas est ani­mi demissio orta ex verâ statûs et conditionis suae agnitione. De grad. humil. Very near to Bernard's definition, Scil. Humilitas est virtus, quâ homo ve­rissima sui cognitione sibi ipsi vilescit, ‘Humility is a Vertue, whereby a Man, from the true knowledg of himself becomes vile in his own sight.’ If this account be thought too short, take this description of it.

Humility is a Grace, or Christian Vertue, whereby a Man from a sound knowledg of God, and of him­self, hath low thoughts of himself, is content with the place and state wherein God sets him, and readily submits himself unto God, and unto Men, accord­ing to the will of God, and for his sake.

This description takes in both parts of Humility, (Humilitas duplex, altera cogniti­onis, Bern. altera affectionis.) That Humility, which is in the un­derstanding ( [...]) lowliness of mind, hav­ing low thoughts of ones self: and that Humility, which is in the will and affection, a disposition, and frame of heart sutable to the former. So likewise it takes in the double respect Humility beareth, towards God first, and then towards Men, according to his will in subordination to him.

Now I come to shew, how we may know whether we are indued with this Grace of Humi­lity, or no?

(1.) True Humility is founded in Knowledg and Wisdome. And so much the Greek word, [...] [Page 263]may intimate. As we read, Prov. 11.2. with the lowly is Wisdom. Pride and folly, pride and ignorance go together. So on the contrary, Humi­lity and sound Knowledg, Humility and true Wis­dom. Indeed there is a Knowledg that puffeth up; but it is not sound Knowledg. But with true Hu­mility there is a sound Knowledg (I do not say perfect, but sound Knowledg) of God, and of ones self.

(1.) There is a knowledg of God in his Excellencies. And this promotes true Humility. Job 42.5, 6. Now mine eye seeth thee: wherefore I abhor my self. Since thou hast pleased to reveal, and make known more of thy self, thy Power, Justice, Goodness, &c. Since thy Glory and Excellency is more manifest unto me, I cannot but have lower, and worse thoughts of my self, than ever. Now I see my self to be vile indeed. Beloved, the knowledg of God is that which keeps the Angels in Heaven humble. Though they have no sin to be humbled for; though they are indued with such rare Perfections, both Natural and Spiritual, though they excel in strength, (as what is the power of an Army to the power of an Angel, 2 King. 19.35?) and excel in Wisdome (to be wise, as an Angel of God, what an high degree of Wisdom is that?) and though they have a spotless holiness; yet are they con­scious of an infinite distance, and disparity betwixt them, and God the Father of Spirits. That their life, and light is borrowed, and that the highest created excellencies found in them, compared with the Divine Perfections of their Maker, Preserver and gracious Governour, are not so much as a drop to the Ocean, not so much as a single ray to the Sun it [Page 264]self. And Jesus Christ was lowly in spirit, Mat. 11.29. Though he was without sin, and higher than the Angels; yet having taken our nature upon him, he knew it became him, to humble himself to God, to stoop to any condition, to stoop to the Cross, to the most painful undertaking, that his Fa­ther was pleased to call him unto.

Thou that hast not attained to such a Know­ledg of God, as teacheth to admire him above all the World, and to look upon thy self as base, and vile indeed, as a Worm, and no Man, that is, most contemptible, of no account or worth ( [...] Psal. 22.7.) thou art yet a stranger to this Grace of Hu­mility.

(2.) There is a knowledge of our selves, and of self-imperfections, necessary to beget true Humility. Here generally we are very short. Few that know themselves aright. If there be any thing, wherein we may seem to excell our Neighbours, we are very willing to take notice of that. Though Moses's face shone, and he knew it not, (Exod. 34.29.) there are ve­ry few, but if they any way outshine others, they know it too well. If they have Learning, quick parts, gifts of Memory, Utterance, or the like; nay, if they have but a fair outside (though a rot­ten Sign-poste may have gilt, and fair colours laid upon it) they can scarce look off from such things. But how few that would know, how frail they are, and how sinful they are? The most have no mind to look on their defects: but are willing here to be strangers to themselves. Thus Pride gets ad­vantage: whereas right self-knowledg, true self-ac­quaintance would work Humility, and cause self-abhorrence.

As 1. If we know our selves aright, we know our selves to be but creatures. And what have Crea­tures to be proud of? 1 Cor. 4.7. What hast thou that thou didst not receive? Any good that a Creature hath, (whether Natural, Moral, or Spiritual) is bor­rowed, derived from God. So the Creature owes all he has to God. And shall we be proud of a borrowed Coat? Shall a Steward be proud of his Lords Money, which he receives, but must account for? Shall we be proud of that which is none of our own? Is not our Maker, our Owner? Did he not make all things for himself? Is he not Lord Pro­prietor of the whole World? The Silver is his, and the Gold is his. The Cattle on a thousand Hills are his. The Earth is the Lord's and the fulness thereof. Yea, all Souls are his.

And surely the dependance, that a Creature hath upon his Creatour, calleth for the most humble submission to him.

2. If we know our selves aright, we know our selves to be very sinful Creatures. And shall not this humble us? As the Publican was ashamed to lift up his eyes to Heaven, being a sinner, Luk. 18.13. Indeed pride is altogether unbeseeming an innocent Creature; yea, the Creature cannot be proud, and in­nocent together. Neither Man, nor Angels could keep their Innocency, without retaining their Humility. And surely Pride less becomes a sinful Creature, who has this to humble him, that he is sinful. A proud sinner would be far worse than a proud Beggar, (that every one will cry shame on) but that he also is a sinner.

If we rightly understand what we are by nature, we know our selves to be so vile, that our own Cloaths [Page 266]might abhor us. If our own cloaths were capable of shame, they might be ashamed to touch, and co­ver such a mass of corruption, as every Mothers Child of us is by Nature.

And if we know what our lives have been, we must see our selves abominable and filthy, who have drunk in iniquity like Water. Surely they know not themselves to be sinners, or full little know what sin is, who are lifted up with high conceits of them­selves, and cherish pride in their hearts.

What is it that any are proud of? Consider, and then judge, whether a sinner has not great cause (on the contrary) to be humbled.

Some are proud of their Birth, that they have Noble Blood running in their Veins. But what cause has a sinner to be humbled? Our Blood is tainted, stain'd with the guilt of Original Sin, deri­ved from our Parents. We are Children of wrath by Nature. We were shapen in sin and conceived in iniquity. Some are proud of their Dignities, Do­minions. But Man being in honour abode not in it, but became like the Beasts that perish. The Crown is fallen from our Heads, wo to us that we have sinned! What cause have sinners to be humbled, who have not only lost that large dominion over other Creatures, which Man had at first, ( Gen. 1.26, 28.) but have so far lost their own freedom, have sold themselves, are captives to Satan, slaves to divers Lusts? Such who know what it is to be in bondage to Sin, and Satan, and are convinced of being in such a state, will see no cause to be puffed up with their Ho­nours. Some are proud of their Strength. But when a Sinner comes to know himself, he sees himself to be without strength. (Rom. 5.6.) That if [Page 267]he be left to himself, there is no Temptation, but would prove too hard for him. That his Corrup­tions are utterly too hard for him. That he is not able rightly to discharge any Duty of himself.

Some are proud of their Riches. But the Sinner, that knows himself, sees himself run out of all, with the Prodigal, Luk. 15.14. That there is no­thing he can call his own, but Sin, and Misery. That he hath forfeited all, cannot lay claim to the least of God's Mercies. That he owes more than ten thousand Talents, where he is not able to pay the least Farthing.

Some are proud of their Beauty. But the Sin­ner that knows himself, sees himself to be a very deformed Creature, the Image of God (which was Mans Beauty and Glory) sadly defaced in him.

Some so childish, as they are proud of fine Clothes, of their Bravery. But the Sinner that knows him­self, sees his nakedness, or that he hath none but filthy Garments of his own, that his own righteous­ness is but as a filthy rag.

Some are proud of their Wit, and Parts. But the Sinner that knows himself, will be ready to confess, and cry shame on himself, as Agur, I have not the understanding of a Man. (Pro. 30.2.) as the Psal­mist (73.22) So foolish was I, and ignorant, and as a Beast before the Lord.

Some are proud of their supposed Goodness, and Vertues. But the Sinner that knows himself, sees his Gold to be but Dross, his fairest Vertues to be but glistering Sins.

Sirs, if ever we were made humble, it was this way, by being made to know our selves, what we were. And why was Laodicea so proud, but be­cause [Page 268]she knew not, that she was wretched, and miserable, and poor and blind and naked? Rev. 3.17.

And as this Knowledg of our selves is necessary to make us humble; So to keep us humble. As this kept the Apostle Paul humble, thinking what a sinner he had been. Hereupon he looked on him­self as the least of all the Apostles, and not meet to be called an Apostle, because he had been a Persecutor, 1 Cor. 15.9. And in another place, he calls him­self, The least of all Saints.

And so those remainders of corruption, and sin­ful defects, which the best of God's Saints find in themselves (while here) make them walk humbly all their dayes. Christians that are much in strict self-searching, and serious self-reflection, though they have more Grace than others, that greatly neg­lect the same, will see enough in themselves to keep them humble. Yea, I suppose, such are the most humble Christians, seeing more clearly, and oftner observing so great defects in their best Graces, Duties, Services, and so much contrary thereunto in themselves. That there is so much darkness, ignorance still in them, that they have no more sound, spiritual Knowledg; and so much unbelief, distrust, no more Faith and trust in God; so much worldly sorrow for outward losses, crosses here, and so little Godly sorrow for their own, and others sins; and so much inordinate love to the World, and worldly things, and so little love to God, and Jesus Christ; so much base carnal fear of Creatures, and temporal evils, and so little of a true child­like fear of God; so much pride, and self-conceit, no more Humility, and self-abasement; so much selfishness, no more self-denial; so much guile, no [Page 269]more plainheartedness and sincerity; so much re­misness, no more zeal. That there is so much backwardness to Duty, straitness, deadness, and distraction in holy Duties, no more life, and de­light; that there is so much impatience, discon­tent, unthankfulness, no more submission unto God, that they are no higher in his praise. That they serve God no better, honour him no more. The more that any of us know our selves, the more we should see cause to be humble, and humbled.

3. If we know our selves aright, we know our selves to be very impotent, very indigent, frail and mutable, yea miserable creatures, considered in our selves. We deserve all kind of Miseries, both to be miserable here, and in the World to come. And should such be lifting up themselves, ( Lucifer-like) that deserve to be laid as low as Hell?

Yea, how many are the Miseries, Afflictions, that the best are here subject unto? ( Psal. 34.19.) And can such be proud of the things of this life, who have deep and serious apprehensions of Death ap­proaching, (besides divers other ways of their being deprived of any earthly enjoyments?) Shall they be proud of their Estates, that know they maybe soon blasted, that know Riches have wings, and see them ready to take wing and flee away? Or proud of Friends, that know Men of low degree are vanity, and Men of high degree are a lie?

Or would such be proud of their Gifts, Graces, Comforts, Experiences, that know how short they come every way, and know that to grow proud of any of these, is the way to be cut shorter?

Now let us reflect on these things, and on our selves. Have we this self-aquaintance? This is the [Page 270]necessary ground-work of Humility. Without it, true Humility can neither be attained, nor maintained.

2. True Humility is an Effect, or Consequent of sound Humiliation. Sound Humiliation ushereth in Humility. Siquidem humiliatio via est ad Humilitatem, Bern. Epist. 88. sicut Pa­tientia ad Pacem, sicut Lectio ad Scientiam. Though many have been humbled af­ter a sort, that were never humble, (as we heard be­fore); yet (speaking of sinful creatures) none are truly humble that have not been soundly humbled. Though all such are not laid under like terrours in the work. Some are brought down in a more gentle way. But observe it, the humble spirit is a contrite spirit, Isa. 57.15. It is true, (as was said be­fore) a sense of God's transcendently glorious, and infinite Perfections, is enough to humble the holy Angels, or to keep them humble: but to humble a Sinner, there must be also a true sense of his own sinful imperfections. An innocent creature must be humble: a guilty sinful creature must be humbled, as well as humble; yea, without being kindly humbled, and brought to loath himself for sin, the sinfulness of his nature and life both; he cannot be humble with that Humility which is necessary for a sinner. It is not enough for a sinful creature to have a sense of his deficiency, his wants and imperfections, as he is a creature; but such a one must also have a sense of his defection and degeneracy, a sense of his cor­ruptions and transgressions as a sinner. And though it seemeth scarce to deserve the name of Humility, for a disloyal, unworthy, ungrateful creature, that has fallen from God to the World, to Sin and Vanity, that has gone a whoring from God to follow stran­gers, [Page 271]for such a one to lye low in self-abhorrence, to see himself to be vile; this I say, scarce de­serves the name of humility; yet is it the begin­ning of Christian Humility; yea a chief part of our Humility here.

There is an Humility that some learn from their being reduced to a low estate in the World. They are fallen into Poverty, Disgrace, &c. and now they do not look so big, or carry so high, as they were wont to do. But know, thy Humility is not right, if it be upon such worldly accounts only, and not upon the account of thy sins.

3. True Humility is most inward. A shew of Hu­mility is not enough. To be cloathed with Humi­lity in the Apostle's sense, is more than to wear mean clothes. Though I must needs say, that an humble mind, and a proud garb, are things that do not suit together. O that they that use to cloak their Pride with the pretence of Decency, would con­sider whether Humility be not more comely, and would not more commend them in the eyes of God, and all sober Men! Humility is certainly more lovely in its plainest, gravest dress, than stinking pride, with all its painting, patches, powders, though clothed in Purple, and tricked up as fine as fingers can make it. The ornaments of pride are a real disgrace, a shame to those that wear them. O but Humility, that is an Ornament indeed, an Orna­ment in the sight of God of great price.

But then we must see that we are humble in God's sight. Jam. 4.10. Humble your selves in the sight of the Lord. True Humility is by the sight, and knowledg of God, (as before) and is such in God's sight; and not only in appearance to Men. All [Page 272]Grace as it is from God, so it has respect to him. Herein lieth the sincerity of Grace, that it is what it is before God, and not only before Men. Humi­lity does not affect making a shew. That is Pride, which makes one affect a seeming to be humble. So it is not to be liked, when one affects a speech, or attire different from the most grave and sober, to be counted more humble. Let us look to our hearts. We may not hang out those flags of Pride, some do; and yet Pride may have full power, and com­mand within. We may appear humble to Men, but are we humble in the sight of God? are we lowly in heart? We may have learnt an humble carriage; but are we humble in spirit, (as Pro. 29.23) or of an humble spirit? (Isa. 57.15.)

(4.) True Humility, as it is Humility of heart, so the heart is really for it. Humbleness of mind, and a mind to be humble, are inseparable. I had oc­casion to touch on this before; yet methinks some­thing more should be added. As humiliation, and sorrow for sin, if it be right and kindly, is volunta­ry; as the fear of God, if it be genuine, and child­like, is free; so is true Humility. Indeed there is a voluntary Humility, condemned Col. 2.18. A pre­posterous Humility. Like that of the Papists in worshipping, and invocating Saints, and Angels, ac­counting it too great boldness, to come to God on­ly in and through Christ, not considering how great boldness and presumption it is for sorry sin­ful creatures to set up other Mediators, and Inter­cessors with Christ, and so to come to God in a way that he has not appointed, or allowed. Such may think it great Humility: but rather may we not say (with the Apostle) they are vainly puffed up by [Page 273]heir fleshly mind? Let Men be never so free, and forward in such self-devised, seeming humble wayes of Worship, God is not pleased with them. And yet our Humility must be voluntary too, in a right sense, or it is not right. We must be willingly vile in our own eyes, and desire to be thus more vile, to lie lower in our own thoughts. Some there are, mightily cast down, and far out of conceit with themselves, and their own estates, looking on themselves as lost, and undone. All this may be, and yet no true Humility. There is a wide diffe­rence betwixt an awakened, storming Conscience, and an humble and contrite heart, where the heart is humble, a Man would see his sins, would loath himself for them, desires to lie as low as God would have him. Where the Heart is not hum­ble, but only Conscience is awakened and terrified, a Man hath no such desire. His Sins are brought to his remembrance, are set in order before his eyes, when he has no will to search and finde them out.

5. Humility prepares the Heart to receive and submit to reproof. And this is a great sign of Humi­lity, if we could more patiently bear others admo­nishing and reproving us, than hear their vain applauses, or undue praises of us. The Humble would account those enemies to them, who shall this way tempt them to proud and high conceits of themselves: but will acknowledg such their best friends which help them further to see what is amiss in themselves to their further humbling.

But a Scorner loveth not one that reproves him, Pro. 15.12. The Proud have their stomacks rising a­gainst those, that in great faithfulness tell them [Page 274]of their faults. —Ea quae ipsi sponte dicunt aliis, ab aliis patienter audire non possunt. Bern. de adr. Dom. Ser. 4. They are so far in love with themselves; that they cannot endure to hear any thing amiss of themselves. They care for none but such as have the knack to humour and flatter them.

(6.) Humility is not for excusing, extenuating Sin, but for a free, ingenuous, and hearty confession of it. The proud Pharisee had not a word of confession, Luk. 18.11. he was all for setting forth his own vertues. Though complementally he gave God thanks; yet it was really, and designedly to usher in his own praise. The humble Soul is quite in another strain, not for justifying himself; but ready still to accuse and condemn himself. He neither hides, nor pleads for his Sins: but is willing to see them, and ready to acknowledge, and aggravate them: To be bold in sinning, but ashamed to confess Sin, Cur te pudet pecca­tum tuum dicere, quem non puduit fa­cere. Bern. are signs of a graceless heart. And to be quick-sighted in spying faults & miscarriages in others, but to overlook ones own; and to be forward to aggravate the faults of others, but to make light of ones own miscari­ages, are no signs of an humble heart.

(7.) Humility would not suffer us to be led a­way with predominant self-conceit. The humble have low thoughts of themselves, their Gifts, Abilities, and Performances. The proud are contrary, over­valuing themselves, thinking highly of themselves, and of what they do.

1. Humility will not suffer one to be conceited of his Wisdom, and Knowledg. Pro. 26.12. Seest thou a Man wise in his own conceit? there is more hope [Page 275]of a fool than of him. He is a proud fool, and worse than a fool, that is in any measure sensible of his foolishness, and willing to acknowledg, and to be cured of it. There is more hope of such a one, who would be more teachable, more tractable. The humble Soul is more ready to take notice of its darkness, its ignorance, than of its knowledge: is very sensible of its short-sightedness, and sees the need it hath to learn. When proud spirits, though very shallow, think they know enough already. Like young Scholars, that when they have got a little smattering of Learning, fancy themselves taller by the head than others; when seven years more spent in diligent study, might help them to see how little they know, how much they are still in the dark. Novices, that know least, are commonly most puffed up with a conceit of their Knowledg. And hence it is, that such are most subject to fall into errours. They think themselves wiser than their Teachers. And the conceit they have of their own knowledge, will not bear a contradiction from any, nor suffer them to question or suspect their own Opinions, to take things into sober conside­ration.

Yet I would not plead for Scepticism, or per­swade you to doubt of every thing. Nor would I have Christians deny the knowledg that God hath given them. As Knowledge is a gift of God, we ought to reflect on what he hath given, to be thankful for it. And indeed Knowledge in the very nature of the thing, is manifest to them that have it. You may as well go about to perswade a Man out of his senses, that he does not see, or hear, what he sees and hears; as that he does not know, [Page 276]what indeed he knoweth. He that is awake, knows he is awake; and you cannot make him think that he does but dream. He that is enlightened with the sound knowledg of God, and Christ, is assured of the truth of those things, which were but notions and fancies to him before. And it highly concern­eth Christians to be so grounded in the knowledg of the Truth, that they may hold fast the profession of it without wavering, that they may be ready to give a reason of their Faith and Hope to any that shall ask and demand it of them; and that it may not be in the power of the most learned, and subtile Jesuite, or Sophister, to wrest it from them; and that they may be able to keep their ground, to stand fast, though there should be never so great and general Aposta­cy, and falling away from the Truth; though they should be censured as singular proud, and self-conceited, that took themselves to be wiser than all the World besides. It is neither pride nor obsti­nacy, but stedfastness, and constancy, to hold fast known Truth, though we were left alone, had none about us that would own it, or own us in the pro­fession of it. As was said of Athanasius, Ʋnus Atha­nasius contra totum Mundum, the whole World against Athanasius, and Athanasius against the World.

But this is Pride, when one conceiteth himself to be knowing, while he is very ignorant. It is Pride, that makes one seem to himself more know­ing than he is. So also when one hath high thoughts of, admires himself for what he knows, he is proud, knowning nothing as he ought. They that know most of God, and the things of God, have no such ground to be conceited of themselves, for what they know; as they have indeed to be humbled, [Page 277]to blush, and be ashamed, that they know no more.

2. Humility will not suffer one to be conceited of his abilitiy, and sufficiency. An humble Soul dares not encounter Temptation in its own strength, dares not undertake and set upon Duty in its own strength. As Paul (though an eminent Apostle) says of the Work he was called unto, Who is sufficient for these things? 2 Cor. 2.16. And chap. 3.5. not that we are sufficient of our selves to think any thing as of our selves: but our sufficiency is of God. The humble Soul is really sensible of its Infirmities and of an absolute need of the Spirits assistance to help its infirmities, (as Rom. 8.26.) Humility, and self-confidence do not agree.

3. Humility will not suffer one to be highly con­ceited of his best services. It will teach a Man to have low thoughts of all he does. This takes away the Grace of any performance, when a Man is proud of what he has done. Who so active for God as Paul was? yet he was not puft up with his servi­ces, but served the Lord with all humility of mind, Act. 20.19. He arrogated nothing to himself. I live, yet not I, but Christ liveth in me, Gal. 2.20. I laboured more abundantly than they all: yet not I, but the Grace of God which was with me, 1 Cor. 15.10. Not I, but Christ in me: not I, but the Grace of God with me. And did not his face shine more for this veil on it? And 1 Tim. 1.12. I thank Christ Jesus, our Lord, (says he) who hath enabled me. So 1 Cor. 7.25. he speaks of himself, as one that had obtained mercy of the Lord to be faithful, had obtain­ed mercy to do his Duty. The more he was ena­bled to do for God, to serve God faithfully, the more he saw himself obliged to God's Mercy. Humble [Page 278]Souls will acknowledg their own righteousness to be but as filthy rags, (Isa. 64.6.) As rags, that are not sufficient to cover them; as filthy rags, that have so much sin in them, as would render them more pol­luted still, if the Lord should behold them with the strict eye of his Justice only. The truely humble can see more evil in their best Duties, than natural Men are wont to discern in their plain and gross transgressions. When Nehemiah had been most active for God, yet he saw need of pardoning Grace, and Mercy: Neh. 13.22. Remember me, O my God, concerning this also, and spare me according to the great­ness of thy Mercy. Ita fiduciam ponit, Wolph. non in meritis suis, sed in misericordia Dei. Thus Humi­lity is opposit to self-conceit.

(8.) Humility is opposite to a predominant affecta­tion of humane applause, and vain-glory. It will teach us to say (as in Psal. 115.1.) Not unto us, O Lord, not unto us; but unto thy name give Glory. The Humble Soul would not set up for it self. Laert. in Biam. l. 1. p. 61. Bias could say, [...], what good thou dost, refer it unto God, let God have the praise. He sets his heart as the heart of God, (as is said of the proud Prince of Tyrus, Ezek. 28.6.) he makes a God of himself who makes self his end, who aims at his own praise, in what he does. It is one of God's incommunicable Attributes, to act for his own Glo­ry. Though it be not incommunicable in that sense as other Attributes are, as Omnipotency, Omni­presence, Omniscience, &c. which are no way com­patible to a Creature. It is not a thing impossible [Page 279]for a Creature to act for its own glory; yet it is utterly unlawful, plainly crossing, and contradicting the end for which God made it. He made all things for himself, and made Man a reasonable Creature, capable of knowing God, his dependance on, and obligations to his Maker, that he should actually design, and aim at God's Glory. Now when a Man acteth for his own Glory, he sets up a wrong end, directly contrary to the end for which he was made, and in his Pride lifts up himself against God. And how intollerable is that? They that seek honour from Men, that do all to be seen of Men, that they may have glory from Men, (with the Pharisees) certainly they are far from true Humi­lity; Pride yet reigneth in them. Take notice how your Pulse beats here. Proud spirits are for all the applause, and honour they can get. They would be extolled, and cryed up of every one. They think others wrong them, if they do not praise, and flatter them. Whereas the Humble are afraid of undue praise from Men. He dares not allow of any praises given him, that would in the least eclipse, or diminish the Praise, and Glory of God. He is not pleased, tickled, but rather disquieted, set a trembling, when he hears himself commended, he fears a snare in it. He would not that Pride should have any such advantage, and opportunity to lift up its head. A good Man layes this down as a singular act of Humility, Mr. White Power of Godliness, p. 53. ‘to be troubled at all undue Praises, as much as o­thers are at unjust Slanders.’ And happy is that soul that can find it in it self. This would shew an high degree of Humility. But this is no sign of Humili­ty, [Page 280]to be over-fond, or greedy of Mans praise. An habitual excessive regard to Mans approbation, or habitual excessive desire of Mans applause, is a plain evidence of prevailing Pride.

(9.) Humility would make us willing, and very well content to lie low in the thoughts, and esteem of others. It would teach one how to pass through honour, and dishonour, through good report, and evil report. The Humble will not be much moved with Mens revilings, as they are not puffed up with the breath of applause. Let the Winds be never so high, and blow which way they will, they have little force on one, that lieth flat on the ground. And one that lieth low in his own thoughts, will bear it very well if he perceives that others have low thoughts of him. One that truly abhors him self, will not think much to be despised and contemned of others. But when a Man will speak contempti­bly of himself, of his gifts, and performances, and yet think himself wronged, if others do not praise him somuch the more; when a Man would take it ill, that others should think, and speak as meanly of him, as he will speak of him self; how ever he makes a fair shew of Humility, puts on a cloak of Humility, yet he has a false, and proud spirit within.

(10.) Humility will make a Man content in and with his station. It is contrary to a course of ambiti­ous aspiring thoughts, projects, and attempts. Psal. 131.1. Lord, my heart is not haughty, nor mine eyes lofty: neither do I exercise my self in great matters, or in things too high for me. Pride is the grand Ʋsur­per. This puts Men upon invading those Offices, and Employments, which belong not to them, [Page 281]which they are no way fit for. Proud Spirits being so conceited of their own abilities and deserts, think that they are the Men who should be chosen into Offices, and that none are so fit to be trusted, or employed, as they. As Absolom, 2 Sam. 15.4. O that I were made Judg in the Land, that every Man which hath any Suit, or Cause, might come unto me, and I would do him Justice. He thought he could have ruled better than his Father. The Humble rather complain of unfitness for the Work, to which they are called. As Moses said Who am I that I should go to Pharaoh? Exod. 3.11. O my Lord, I am not Elo­quent, chap. 4.10. And Jeremiah, Ah, Lord God, be­hold, I cannot speak; for I am a Child. They that are lowly minded are willing to be placed in a lower sphere. I'ts true, if the Lord be pleased to exalt them, they may not withstand him, and his call: But they are not for exalting themselves.

Humility is so contrary to Ambition, that it teach­eth submission, submission to the meanest, and low­est works one is called to. It teacheth to conde­scend to Men of low estate, (Rom. 12.16.) It is for stooping to the meanest Offices of love, (as Christ taught his Disciples, Joh. 13.) As Abigail said, I am not worthy to wash the feet of the Servants of my Lord. Servants that are proud, cannot bring their minds to the lowest work; but would have others under them, to be their drudges. Humble minds are willing to take their work before them, would buc­kle to the meanest services, that their Lord and Ma­ster sets them on.

(11.) Humility will teach Moderation, and keep the heart in an even frame in various conditions. The Humble are not so lifted up (as others) in [Page 282]prosperity. They can be advanced in the World, and yet not lifted up in themselves, but lowly in spi­rit. They are not so apt to sink in Adversity, or when abased in the World. As Ships that carry a low Sail, are in less danger of being over-set with violent gusts of Wind. Here is a Mystery, a Riddle, a Paradox, to lie low in our own thoughts is a good way to prevent dejection, being cast down too much in our Spirits. So

(12.) Humlity will teach Patience in Affliction. The truly humble from the sense they have of their sinfulness, and unworthiness are oft wondering, that they should enjoy any Mercy, and that they are no more afflicted. They wonder, that they are not afflicted only, and oppressed alway. They cannot but confess, (with Ezra) that God punisheth less than their iniquities deserve, (Ezr. 9.13.) The proud are full of fret, and sullen under crosses, as if they were hardly dealt with. As we read of Cain, Gen. 4.5. his Countenance fell. When God layes his afflicting hand on them, their Countenances fall. And 'tis from the height of their spirits, that they cannot bear across. There is a casting down (as Dr. Souls confl. p. 42. Sibs sayes) which is not from ‘ Humility, but Pride: when we must have our Wills, or God shall not have a good look from us.’ Many whose hearts are ready to break under their outward Crosses, when if they were humble, they would gently stoop to them. But it is very grievous to a haughty mind to bow, and buckle to a low condition. Eccl. 7.8. The patient in spirit, and the proud in spirit are there opposed. Impatience is mainly from pride. And till our hearts are humbled, we shall never kindly [Page 283]accept of the punishment of our iniquity. ( Lev. 26.41.) But the humble Soul takes all patiently, If he be sick, impoverished, &c. he will not expostulate with God, and say, why am I thus? but rather ad­mire that it is no worse.

(13.) Humility will teach thankfulness. As the Humble will justifie God in all his severity; so they cannot but magnifie him for his Mercy. The more humble any one is, the more thankful. He will be thankful even for the least of Mercies. As Jacob acknowledged, I am less than the least of all thy mercies, which thou hast shewed unto thy Servant, Gen. 32.10 And how much more will such a one admire the free Grace of God in any his special fa­vours?

But proud spirits are not affected with the Mer­cy of God, in what he does for them, they look upon all that comes, as due. Yea, when they have much, they can be discontented, that they have no more. They are full of murmurings, and com­plaints, as if they were wronged, because they have not all they would have. Pride shews it self both in unthankfulness, and discontent. The Proud are ever hard to please. What God does for them, does not please them. Like many proud sawcy beggars, who are not pleased with an ordinary Alms, count not an ordinary Alms worth thanks.

(14.) Humility teaches souls to pray aright, and makes Souls prayerful. As it is, Prov. 18.23. The poor useth intreaties, or supplications. So the humble, and poor in spirit. A poor Man, and a Beggar are terms with us oft used promiscuously. Poverty will put Men upon begging. The humble, and poor in spirit will be much in Prayer, and serious, and [Page 284]earnest in Prayer. O, such could not live without Prayer!

And there is no coming to God in Prayer, but upon our knees, no coming but in Humility, in a sense of our wants, and of our unworthiness. The Hum­ble, and they that seek God, are put together in the Promise, Psal. 69.32. The Humble will seek God. Such will pray and cry to God, and God cannot for­get the cry of the Humble, Psal. 9.12. He will hear the desire of the Humble, Psal. 10.17.

(15.) Humility will teach souls to wait, as well as pray. It makes the soul willing to wait for an answer in God's way, and time. You account those proud, sawcy beggars, that are not pleased with what you give them, (as was said before) or that will not stay, and wait a little, till you are ready to serve them. But the Humble will say, as the Psal­mist, 123.2. Behold, as the eyes of Servants look unto the hand of their Masters, and as the eyes of a Maiden un­to the hand of her Mistress: so our eyes wait upon the Lord our God, until that he have mercy upon us. The truly humble know, that God is worthy indeed to be waited on, and that his Mercy is worth wait­ing for, and that they (for their parts) deserve to be kept waiting, and that it is of God's free and abundant Grace, if (after long waiting) Mercy do come in at last.

(16.) Humility causeth reverence in God's Wor­ship, in the soul's approaches unto God. The Hum­ble in some good measure apprehend an infinite distance betwixt God and them, they are sensible of their unworthiness, and unfitness to have any con­verse with so great, and glorious and holy a Ma­jesty. As Abraham, Gen. 18.27. Behold, now I have ta­ken [Page 285]upon me to speak unto the Lord, which am but dust and ashes. As Ezra, ch. 9.6. O my God, I am asha­med, and blush to lift up my face to thee, my God. As the Publican, through the sense of his own vileness, was ashamed to draw nigh to God, and to lift up his eyes to Heaven, Luk. 18.13. so likewise the poor, humble, contrite spirit attends on the Word with reverence, trembles at the Word, Isa. 66.2.

(17.) Humility teacheth Charitableness towards others. The Humble use to have more Charity for others, than for themselves. They have more to say, to extenuate others faults, than they would have to say for themselves. They are for excusing others, so far as they may, while they are strict, and severe in judging themselves.

The Humble will not despise such as are below them, nor envy such as are above them. They are charitable. The proud are scornful. From an over­high esteem of themselves, they come to scorn, and contemn others, or are envious, grudging at such as are above them in Place, Estate, or Gifts.

(18.) Bern. Humility teacheth meekness. Nimirum collectaneae sunt humilitas et mansuetudo. Humility, and Meekness are like twins, nourished with the same Milk. Diverse of those considerations that tend to make us humble, also tend to meeken us. Humbleness of mind, and meekness are put toge­ther, Col. 3.12. And they go together. As we read of Christ, our chief Pattern, and Examplar, Mat. 11.29. I am meek, and lowly in heart. Proud per­sons use to be very tutchy. One scarce knows how to speak, how to carry towards such. Proud Ha­man is in great wrath, if Mordecai fail in a matter [Page 286]of Complement. A proud spirit is a turbulent spi­rit. Only by pride cometh contention, Pro. 13.10. Such are given to strife, Pro. 28.25. We read of the wrath of pride, Pro. 21.24. But the humble will be of a patient, quiet, calm, and peaceable spirit. Not easily provoked, and soon pacified. When the proud are easily provoked, a small matter will move, and irritate them: but they are hardly reconciled, not pacified without great submission, without very much ado.

Only here must be some allowance for humane frailty, where the natural temper, and constitution is cholerick, &c. where there is the Grace of Humility, and so Meekness in truth. It will not appear so fair in one, that is naturally of a rugged, and boiste­rous temper. It requires more Grace to ma­ster, and tame a fierce disposition. Yet Grace, where it is, will be striving against the stream of natural headstrong Passions; though it be oft born down by them.

(19.) Humility will teach us, as to be sensible of, and sorry for our own spiritual weaknesses, and sinful imperfections; so likewise to be pleased with, to rejoyce in the greater abilities, more shining and flourishing Graces, and comfortable enlargements of others. The humble Soul is glad, while he is weak, yet that others are strong; while he can do but little, yet that others are full of activity for God; while he (alas!) drives on but heavily, yet that there are others, whose hearts are lifted up in God's wayes, who are following hard after God.

The Proud are not well pleased, to see others go before them. They are ill affected towards those, that by out shining, seem to obscure, and eclipse them.

The Humble will not repine, but rejoyce at others comforts, and enlargements. Psal. 34.2. My soul shall make her boast in the Lord: the humble shall hear thereof, and be glad. Psal. 69.30, 32. I will praise the name of God with a Song, and will magnifie him with thanksgiving. The humble shall see this, and be glad.

(20.) Humility causeth tractableness, makes one of a yielding temper. The humble spirit is an obe­dient spirit. Such a one trembles at the Word, (as before) is awed with the authority of God's Com­mands. The humble is not for disputing but obey­ing.

But a proud spirit is a froward, stubborn spi­rit. The proud are set upon their own wills, how cross soever to the will of God. Neh. 9.16. But they and our Fathers dealt proudly, and hardened their necks, and hearkened not to thy Commandments. And again, v. 29. Yet they dealt proudly, and hearkened not to thy Commandments. Jer. 13.15. Hear ye, and give ear, be not proud. Intimating, that while Men are proud, they will not regard God speaking to them, will not heed God commanding. So v. 17. If ye will not hear, my soul shall weep in secret places for your pride. It is from pride of spirit, that Men will not hear, will not obey. The proud Men did not stick to give the Prophet the lie, they told him to his face, Thou speakest falsly, when he came with God's Message, Jer. 43.1, 2.

(21.) Humility will prepare, and make one ve­ry willing to bear reproach and contempt for Christ. It is a light thing to an humble spirit to be vilified for Christ. They that are vile in their own eyes, will not think much to be vile in Mens eyes, especially [Page 288]when it is for the Lord, and their tender respect to his Will and Honour. If for their high esteem of him, and his Service, they be counted as the filth of the World, and off-scouring of all things, they can be very well content.

Those four things that make an happy Man, agree to, and meet in the Humble. He contemns the World, he contemns none, he contemns himself, he contemns be­ing contemned, especially when he is contemned of others for his honouring the Lord. The Humble is little concerned about vindicating his own name, while he is much concerned for the Honour of God. When he seeks to wipe off any foul and false charge laid on himself, to clear his own innocency; yet it is not so much with respect to himself, and his own credit, as with respect to the reputation of Religion, with respect to the Honour of God, and Jesus Christ, and to the interest of the Gospel, that these may not suffer in and with him. To be laid under slanders, such as tend to the discredit of Reli­gion, and of his holy Profession, this he could not but account an heavy. Cross, and Affliction: but otherwise to be reproached for Christ's sake, and the Gospel, he would account an honour to him. As they rejoyced, Act. 5.41. that they were so far ho­noured, as to suffer shame for his Name.

But proud spirits are for setting off themselves, and making a shew in the World. And no longer for Religion, or for no more of it than may com­mend them to Men, than will stand with their [Page 289]height, repute and esteem in the World. They that seek honour from Men, will hardly be brought to own disgraced Truths, and reproached Duties.

(22.) Humility will cause an abhorrence of Pride, especially in our selves. The truly humble cannot like Pride in any, but detest it most in themselves. I do not say, that the humble are free from all risings of Pride; but such do more easily, and clearly dis­cover them, and so make any risings of Pride occa­sions of their further humbling. As we read of Hezekiah, 2 Chron. 32.26. He humbled himself for the pride (the lifting up) of his heart. When his heart was mounting up in Pride, he soon observed the motion of it, and quickly pluckt it down again. In­deed there is no Grace so perfect in the Saints here; but some remainders of the contrary corrup­tion may be still found in them. The most hum­ble are not free from all stirrings of pride. As one has the comparison, Pride is like Misletoe, that will grow on any Tree. But as I may say, Humili­ty is so far even with it, that as Pride will take occa­non from a Christians Graces, and Services, to lift up, and shew it self; so Humility comes on it with a back-blow, and takes occasion to exercise it self, upon the very motions of Pride. As Pride oft-times buddeth upon the flourishing acts and exercise of Grace: so Humility is oft springing, when in other respects it is Winter with the Soul. As in Winter Trees grow at the root.

And as by the help of Grace, we come to a plainer discovery of, and greater displisance against Cor­ruption: so in this particular, by Humility we are made more aware of Pride, and heartliy engaged against it. You may take this for a Rule, where [Page 290]Pride is least felt, where it is not discerned, there it most prevails. Sicut macula quanto magis crescit in Oculo, tanto minus videt Homo; sic superbia quanto major fuerit, tanto minus percipitur. As a Pearl in the Eye, the more it spreads, the less a Man sees; so the more Pride prevails, the less it is seen. But true Humility will help one ordinarily to take notice of proud Thoughts, as they arise, and cause him thereupon to lie lower in Self-abase­ment.

HEre Christ, the most perfect Pattern of Self-denial, preacheth Self-denial. And he doth not only commend it to all his Follow­ers, but urgeth it as of indispensible neces­sity; of such necessity, that none can be a Disciple [Page 291]of Christ upon other terms. Here he calls the Peo­ple, with the Disciples, to attend to this. As if he had said, These things I must needs tell you, Whosoe­ver will come after me, let him deny himself.— He was full of this Matter, and his Spirit within him constrained him. He was pressed in Spirit, till he had delivered his Mind here, the Matter was of such weight and moment. As it was with the Prophet Jeremiah, Chap. 20.9. The Word in his heart, was as a burning fire in his bones: He could not keep it in.

He called the People unto him, with his Disciples also. Here was a Lesson for all sorts to learn, and practise. A Lesson for Ministers, and People both; for all ranks and conditions of Men. Whosoever would be a Christian indeed, must deny himself. Here none are exempted. And this is one of the first Lessons a Christian must learn. With the Old Philosophers, that follow Aristotle, Privation is one principle of Generation. Self-abnegation is un­doubtedly a necessary Principle of Christianity; yea, Self-denial is a main constitutive part of it. This is one of the special Rules, and Orders of the Chri­stian Society. As Colledges have their Statutes, and other Companies and Societies their particular Orders: This is an Order for all that are of Christ's School. And without renouncing Self, we cannot rightly depend on Christ; without forsaking Self, we cannot follow Christ; without crossing Self, we cannot comply with the Will of Christ; without de­nying self, we cannot be ready to confess Christ; we cannot be willing and prepared to die, to suf­fer for Christ. How easily are Men brought to de­ny the Faith, and Truth, to deny God, and Jesus [Page 292]Christ, that have not learnt to deny themselves? Will Lovers of themselves, will Self-seekers, stick to Christ, and his Truth, when put upon trial, whe­ther indeed they are content to sell all for the Pearl of price? Whether they can forsake all for Christ? When the Cross shall follow those, that follow Christ, will not such flinch from him then? Yea, before any such Trials come, all that have not learnt to deny themselves, have denied God, and Christ already in their Hearts, and are daily denying him in their Works, and Lives. Though Men have a form of Godliness, yet while they deny the power thereof, so far they deny God. And to deny the power of Godliness, is a sad preparation and in­troduction to the grossest, and most shameful denial of God and Christ, when a Temptation thereunto shall come.

No wonder therefore that Christ says here, Who­soever will come after me, let him deny himself; [...], let him utterly deny himself. The simple Verb [...], is as much as to deny; that with this Preposition added, it seems to signifie more, to deny with an Emphasis, to deny with con­tempt, and abhorrence of ones self.

Quest. But what is it to deny our selves?

Answ. [1.] In the Negative.

(1.) We must not deny our selves to be what in­deed we are, as we must not feign our selves to be what we are not. As the Prophet Ahijah said to the disguised Wife of Jeroboam, Why feignest thou thy self to be another? It is one thing to disguise, and ano­ther to deny our selves. The Hypocrite, that seems to be what he is not, and would not appear to be what he is, is yet far from that Self-denial, Christ [Page 293]calls us to; he deceives himself and others, while he does not deny himself. So likewise, many a sensless Sinner, when admonished of his Faults, will not acknowledg that he is the Man whom such a repoof concerns. He will justifie himself, though his Lips prove him perverse; and though it may further provoke the Lord to plead with him (as Jer. 2.35.) To deny the Truth here, is quite oppo­site to Self-denial.

Again, Some there are in another Extream. For whom God hath done much, yet being clouded with Melancholy, &c. they cannot see so clear as otherwise they might; and thereupon soon que­stion, yea, deny any good wrought in them. The condition of these is far better, than the others spoken of before: Yet they are to be pittied, and such an Humour not to be fed, or encouraged. It is one thing to deny our selves, and another to deny God's goodness to us. It is no way contrary to Self-denial, for a Christian to say (with the Apostle, 1 Cor. 15.10.) By the Grace of God, I am what I am.

Some go further yet, and charge themselves more deeply, than there is just cause. As some poor troubled Spirits will not down with it, but that they have sinned the unpardonable Sin, &c. But though we are not to deny our selves, we are not falsly to accuse our selves.

(2.) We are not to deny our selves in that sense, wherein it is said, that God cannot deny himself, 2 Tim. 2.13. He abideth faithful; he cannot deny himself. He is ever as good as his Promise, constant to his Word. We may not in this sense deny our selves, may not go back from lawful promises made [Page 294]either to God, or Men. We should not use light­ness; yea, and nay.

(3.) We are not to renounce the use of our Reason. That is no piece of Self-denial intended, or requi­red here. That would be to make the Christian Reli­gion unreasonable: And how great a reproach would that cast upon Religion? What is Man, but Ani­mal rationale, or Ens ratione praeditum, a Creature endued with Reason? That it is as natural to him, as congruous to that form, and kind of being, which his Creator has given him, that he should use his Reason, as that the Sun, Moon, and Stars should shine, and give forth their light. And it is cer­tainly the highest, and noblest use our Reason serves for, to help us in the discovery of Truth, and to di­rect us in the choice of Good. Therefore no doubt, we may be the Servants of Christ upon more Ho­nourable terms, than Nahash would have put upon the Men of Jabesh-Gilead. Christ never required his Followers (in this sense) to put out their right Eyes: (though we must part with our dearest Lusts, which have been as our right Eyes, yet when these are pluckt out, we should see never the worse). But it is the way of Antichrist, to perswade Man to an implicit Faith, and to blind Obedience. It is the drift and design of the Synagogue of Satan, to get Men hood-winkt, that they may be content to see with the Eyes of their Rulers and Leaders, and fol­low them which way they please. But we should be ready always to give an answer to every Man that asketh us a Reason of our Faith, 1 Pet. 3.15. And can we give a Reason of our Faith, without using our Reason? And how oft doth the Lord reason with Men about Matters of Religion? See Isa. 46. from [Page 295] ver. 5. to ver. 9. Then, would he not have Men use their Reason here? Yea, how does he upbraid Men, that they used their Reason no better, that they did not shew themselves Men? See Isa. 44.19. & Chap. 27.11. It is a People of no understanding. And it is plain, the Scriptures, that are a Rule for our Faith and Practice, could not be rightly applied and made use of, without putting forth our Rea­son. Mat. 22.29, 31, 32. Where Christ telleth the Sadducees, that denied the Resurrection, [Ye do err, not knowing the Scriptures.] No Man could discover the Resurrection of the Dead, in that Scrip­ture brought for it, without the use and exercise of Reason. And farther, We must have Reason to convince those, who as yet believe not the Divine Original, and Authority of the Scriptures. How else should Heathens, Infidels be convinced, and converted? Would we have them change their Way, and Opinions, without seeing any Reason for it? And while Hereticks, and Men of unsound Minds abuse their Reason, setting it against the Truth, should not we use, and improve our Rea­son in defence of the Truth? Can we [...], confute Gain-sayers, without using our Reason? And the Apostle would have Christians, not as Children, but Men in understanding, 1 Cor. 14.20. And that is a weighty passage, which some have laid down, who have written to good purpose, [Of the con­current judgment of Protestants, concerning the In­terest of Reason in matters of Religion.] ‘The more the understanding of a Chri­stian discerneth the Evidences, Pag. 14. §. 24. and true Reason of all things in Religion, the far greater advantage his Will hath for the love of [Page 296]it, and fixed resolution never to forsake it; and for seriousness and constancy in an holy Self-de­nying Life; and for patience in Sufferings, and joyful hopes of Heavenly Glory. For Grace work­eth on Man, as Man: That is, as a rational free Agent, whose Will must be guided by the light of his understanding.’ So they.

And yet we must say, that there are many Points in Religion, which Mans Reason, without Divine Supernatural Revelation, could never discover; as ( ver. 9.) the Mystery of the Trinity, the Incarna­tion of Christ, &c. Though part of the Christian Religion be evident by the Light of Nature, yet what is not of Natural Revelation, the soundest and strongest Reason and Understanding of Man could never reach unto, without the help of Supernatu­ral Revelation. As there is no seeing without Light, so there is no Knowledge without some intelligible Evidence.

Again, This we must not hold, That what is Supernaturally revealed, though in it self never so much above the reach of Natural Reason, is not to be doubted of, but must be concluded infallibly certain. ‘Though we may not take any thing to be the Word of God without Rea­son, Mr. Baxt. of Self-denial. pag. 280. yet when we have Rea­son to take it to be his Word, we must be­lieve, and submit to all that is in it, without any more reason for our Belief.’ Since it is evi­dent by many Infallible proofs, that the Scriptures are the Word of God, the God of Truth that can­not Lye, we have good reason indeed to yield our ready and full assent to whatsoever is taught, and [Page 297]held forth in the Sacred Scriptures. And it is unrea­sonable not to believe the Word of God, that God who is Omniscient, and All-wise, that he cannot be deceived; and who is infinitely Holy, and Good, that he cannot deceive. Thus those high Points of Faith which could never be cleared by natural proof, or evidence; yet we are to receive as unquestionable Verities, upon account of God's Veracity, they be­ing revealed by him in his holy Word. In such cases, to acknowledg the short-sightedness of our imperfect understandings, is but reasonable: But to deny, or question the truth of Divine Revelation, is most unreasonable, and impious.

Yet it must be noted, That this no way befriend­eth those, who would impose new Articles of Faith upon Christians, or put a false sense on any part of Scripture, that it may be thought to favour their Errors, and Absurdities. Such are like the false Prophets of old, ( Ezek. 13.7.) that would tell the People, The Lord saith it, albeit he had not spo­ken. Thus the Papists would father the first-born of Monsters, and grossest of Absurdities, their Transubstantiation, upon God, and Jesus Christ. A Doctrine full of Contradictions, contrary to common Sense and Reason, and to many plain points of Faith. But from what Scripture do they learn, or can they prove it, that a Priest hath pow­er, by mumbling over a few words, to turn Bread and Wine into the very Body and Blood of Christ? It's true, we read, [This is my Body:] And so it is Sacramentally, and Representatively, notwithstand­ing it is naturally Bread still. And how oft is it called Bread, even after Consecration? (shewing that its substance is not changed by its Consecration, but [Page 298]only its use:) It is Bread still, when Consecrated, when Administred, when Eaten, 1 Cor. 11.26, 27, 28. As often us ye eat this Bread, &c. Whereas the Papists, contrary to plain Scripture, and to all our Senses, will needs have it to be no more Bread.

One thing more must be laid down here, that Man's Reason, and understanding Faculty, since the Fall, is naturally blind, and dark, depraved, whence it is apt to judg sinisterly and falsly of Spi­ritual things, unable spiritually and savingly to di­scern them, without the special Illumination of the holy Spirit. Yet it will not follow, that Men must lay aside their Reason, either waiting for im­mediate Revelations, (with the Enthusiasts) or sub­scribing to the dictates of Men, hand over head, right or wrong, true or false, (with the Papists). But they are to use their own Ʋnderstandings the best they can, to get Instruction from the Word of God, which was written to make wise the Simple, not leaning to their own Ʋnderstandings, (which are so lame) but earnestly calling in the help and guidance of the Spirit of Truth, to lead them into all Truth. And they are in the most hopeful way to find the Spirit's assistance here, who are most diligent and careful in the use of those means, whereunto he di­rects Men; such as Reading, Hearing the Word, Meditation, Prayer, Conference. But observe; as to the sight of an Object, these three things are joyntly-necessarily required, Scil. 1. The Eye, or Visive Faculty. 2. The Object, to be seen. 3. The Light to irradiate the Object. So to the know­ledg of Religion, and the Doctrine of Salvation; these three things are no less necessarily concur­ring: 1. Our Reason, or understanding Faculty. [Page 299]2. The Object, or Doctrine of Truth to be known. 3. Nam et oculus sic factus est, ut videre lumen possit, sed vi­dere non potest, nisi se illi lumen infuderit. Fulgent. Epist. 6. That the holy Spirits's en­lightning the Mind, or opening the Understanding to appre­hend, and discern this Object. Which illumination of the Spirit is twofold, common, or special.

Pardon this Digression. For several Reasons I have thought it not unseasonable at this time to speak something of the Interest of Reason in the matters of Religion. (Concerning which for ful­ler Satisfaction, peruse those few sheets forecited.) But thus, that denying of our selves, which Christ calleth us unto, doth not include a renouncing of the use of Reason.

(4.) When we are required to deny our selves, the meaning is not, that we should destroy our selves, or unnecessarily do any thing tending thereunto. Self-denial is an eminent and precious Grace; but Self-murder a very great and dreadful Sin. To be ready to lay down our lives, when God calleth to it, is an eminent act of Self-denial: but to cast away our lives in a discontened humour, or by neglect, is quite another thing.

(5.) To wrong our selves, by denying our selves the needful comforts God alloweth us, is not Christian Self-denial. As some poor melancholy persons al­most famish themselves. To deny our selves a sober, moderate use of Creature-comforts that we have need of, is more than the Lord requires. Some there are so covetous, that though they have great Wealth and Riches, yet they have not power to eat thereof. Here is Self-denial even from the basest selfishness. A denying of natural self for worldly self.

But the greatest wronging of our selves is a re­jecting Grace offered. This is Self-undoing, not right Self-denial.

(6.) The voluntary Poverty of Popish Votaries is far different from Christian Self-denial. The Po­pish Monks, that place a great part of Perfection in renouncing Estates, and worldly Properties, in a voluntary Poverty, remember not, or regard not the words of the Lord Jesus, (Act. 20.35.) that it is more blessed to give than to receive. It's true, when Christ calleth us to sell, and part with all we have in the World, and follow him, we may not consult with flesh and blood in this case, but let all go. But otherwise Poverty in it self is a punishment. It is one of the Curses threatned, Deut. 28.43, 44, 48. Therefore not a thing to be chosen, not to be vowed. Sure it is no perfection, for Men to curse themselves.

It's true, if God bring us to poverty, we ought to submit, and bear it patiently. But Men should not cast away Estates, which are an outward Blessing, which Man should improve to the Honour of God, and good of others. But I need not enlarge here. We are generally for holding Estates too fast. Nei­ther would the Popish-Votaries probably so readily part with theirs; but that they need not fear be­ing any great losers by the bargain, by this device living free from care, on others labours, and having still enough in common.

(7.) So their Priests must all abstain frrom Mar­riage, and vow a Single life, and this they account a meritorious piece of Self-denial. But this is not the Self-denial which Christ here calleth his followers unto. It were well if they that for magnifie a Single life, as a point of high Perfection in them, were [Page 301]as careful to abstain from Fornication, which God hath forbidden, as from Marriage, which not God, but the Romish Synagogue (the Mother of Harlots) forbids. But alas! is not Fornication a less sin with them, than for a Priest to marry? yet the Scripture prescribes Marriage, as a remedy against Fornication, (1 Cor. 7.2, 9.) not their Vow of single life. The Scrip­ture expresly allows a Bishop, as also a Deacon, to have a Wife, 1 Tim. 3.2, 12. And further, it calls that a Doctrine of Devils, 1 Tim. 4.1, 3. which they make a Doctrine of Perfection. Eusebius (in Eccl. Hist. l. 4. c. 27.) gives this account of Tatianus, and his He­resie, (out of Irenaeus) ‘Out of the School of Sa­turninus and Marcian sprang the Hereticks whom they call Encratites ( i. e. continent persons) who taught, that Marriage was to be abhorred, con­temning the antient shape, and mould of Man framed of God, and so by the sequel, reprehending him that made the Generation of Man and Wo­man.’

(8.) And their Monastick, or solatary life hath as little true Self-denial in it. The Romish Monks are cloystered up, living like Drones in the Hive upon the sweat of others Labours, while they may take themselves to be excused from any Calling or Im­ployment, under this fine pretence of devoting them­selves unto Fasting and Prayer. Indeed fasting would be very proper for such Idle Bellies: but another kind of fasting. As the Apostle commanded, 2 Thes. 3.10. that if any would not work, neither should he eat. Though it is true, God requires not hand-labour of all. There is working with the Head, as well as with the Hands.

Other particulars I pass by; only adding this [Page 202] general, that we are not required to deny our selves in any thing, that would be to our spiritual and eter­nal advantage, that would be really injurious to de­ny our selves in: but where it would be really be­neficial to us, where the loss would be made up in better things than those whereof we are to deny our selves.

But all this while I have not told you, what Self-denial is. Therefore

[2.] To shew positively what it is.

Note, It was Man's undoing, when he would be set­ting up for himself, (as it was the Prodigals, Luk. 15.12, 13.) His affecting an happiness in himself, and in the creature, separate from God, contrary to the will of God, made him miserable: when he forgot his depen­dance on God, and would not be under his govern­ment, or at his dispose, but would follow his own will, and appetite, would be carving for himself; then he lost God, and lost himself, indeed went besides himself. Now when such a sinful degenerate creature is reco­vered, and comes to himself again, he sees the errour of such a course, he can no longer rest, or center in himself, he goes out of himself to God, to depend wholly upon him, to be ruled, and disposed of by him. Thus he denies himself, and owns God again.

Let a Man deny himself (as one paraphraseth on it) ‘let him lay aside his own wisdom as an empty Lamp, his own will as an evil Commander, his own imaginations as a false Rule, his own affections as corrupt Counsellours, and his own ends as base unworthy marks to be aimed at.’ Mr. Ambrose fol. p. 120. Thus Self-denial is the same with Conversion, or very near a-kind. Conversion, ex­pressed [Page 303]by the term from which a sinner turneth., As Conversion in short is a sinners turning from himself to God. Only whereas we commonly use the term, Conversion, for the first saving change wrought in a Sinner; Self-denial also signifies, and takes in that continued holy habit, with the subsequent acts flow­ing from it, whereby a Christian demeaneth him­self, not as his own, sui juris, but as the Lord's, liv­ing not to himself, but to the Lord. So likewise Self-denial, and Mortification are very near a-kind. Self-denial necessarily includes a denying of ungodli­ness, and worldly lusts, a crucifying the flesh, with the affections and lusts thereof, a crucifying the World.

It is a very large, and comprehensive duty, to deny our selves. Bear with me, if to make it plainer I use many words in describing it. Thus I take it: To deny our selves is in a sense of our own vileness to abhor, and condemn our selves; and in a sense of our own weakness and insufficiency, not to depend on our selves, but to abandon self-confidence; and in a sense of our own unworthiness, not to challenge any reward of God, as of proper debt, but to ac­knowledg all he does for us to be of his free Mer­cy; and in a sense of our dependance on God, and obligations to him, not to be for seeking, serving, pleasing our selves, not to live to our selves, but unto God, giving up our selves, with all we have, to be at his Service, at his Command, at his Dispose. Self-denial is not without self-resignation unto God.

Note, According to the description here given.

1. Self-denial is partly in the Judgment. And

(1.) Self-denial, as in the Judgment, is a serious account, and full concluding, that we are not our own, but the Lords. That God is our absolute Owner, [Page 304]Ruler, Governour. That self-will must not be out rule, nor self-interest our end. That we ought ever to be at his command, and dispose, whose we are, to seek his Honour and Glory above all things, and to desire that he may be magnified in us, and by us, whether it be by life, or by death.

(2.) Self-denial, as in the Judgment, is a clear apprehension, a deep sense of our own weakness, and insufficiency. That we can do nothing of our selves; That the way of Man is not in himself, neither is it in him that walketh to direct his steps. That we are nothing, can do nothing, separate from God, and Christ. That we are unable to perform any Du­ty, to improve any Ordinance, to use any Mercy, to bear any Cross, to withstand any Temptation, to master and mortifie any Corruption, to act any Grace without him. Yea, that we have such a necessary, and absolute dependance on God, that we cannot live, or move, or act naturally without him. That we ought to say (as Jam. 4.15.) If the Lord will, we shall live, and do this, or that.

(3.) Self-denial, as in the Judgment, is a deep sense, and thorough conviction of our own unworthi­ness, and wretched vileness. That we of our selves deserve nothing: but are less than the least of Mercies. That to us belongeth nothing but shame, and confusion of face. That when we have done our best, have done all we can, we deserve not so much as thanks (Luk. 17.10.) That what ever God does for us is of his free Mercy.

2. Self-denial is more especially in the Will and Affections.

(1.) When a Mans Will is set for the utter re­nouncing and rejecting of carnal and corrupt Self. [Page 305]When he is in good earnest for casting off the Old-Man, which is corrupt, with its deceitful Lusts. When he would no more be ruled by the Law in his Members, or live, and walk after the Flesh: As the Lord is is said to deny, and not to know Men, whom he re­jects and condemns, (2 Tim. 2.12. Mat. 10.33.) As a Man renounceth, repudiates a disloyal adulte­rous Wife: As a Father is provoked to disown, cast off a rebellious Son. This is a main part of Self-denial, when we are for cashiering our Lusts, for plucking out Right Eyes, and cutting off Right Hands, when we would have no more to do with our I­dols. So long as we are under the dominion of any Lust, till such time as the Will is resolvedly set a­gainst Sin; so long as we are setting up Self as Lord, and our own Wills, as our Law, in a way of contradiction unto God, our Soveraign Lord, and to his holy Will. And thus to deny God indeed, instead of denying our selves.

2. When it is a Man's hearty desire in all things to be subject to God's Will, and Command: Lord, what wilt thou have me to do? That is a Self-deny­ing Spirit, which is willing to do as God would have it. [Let a Man deny himself] that is, (say some) deny his own will, so far as it is not con­fonant to God's Will; that is to deny our selves; to be more for doing God's Will, than our own. When we had rather please and serve God, than please, or serve our selves. When we are follow­ing Christ, our Pattern, John 5.30. I seek not my own Will, but the Will of the Father that hath sent me. When it is pleasing to us to cross our selves, to com­ply with the Will of God. When we desire to deny our own Ease, Profit, Interest, to promote [Page 306]God's Interest, and to do him service.

3. When it is a Mans hearty desire, as to be subject to God's Preceptive Will, so to submit to his Providential and Disposing Will. When a Man can say from his Heart, Whatever I suffer, the Will of the Lord be done. When he desires rather to submit to the Will of God, than to have his own will. This is to deny our selves, to be willing that God should chuse our Inheritance for us; that he should carve for us, rather than to be left to our own Carving; to be willing to put our selves, with all we have into his Hands; that he should have the ordering of us, of our conditions, and all our concerns, that he should dispose of all as pleaseth him; to have our wills thus resolved unto the Will of God. To have such a frame of Heart as David had, 2 Sam. 15.25, 26. —If I shall find favour in the Eyes of the Lord, he will bring me back again: But if otherwise— Behold, here am I, let him do to me as seemeth good vnto him.

4. When it is our hearty desire, that we may be able to forsake all for God, and Jesus Christ, to part with Estates, to give up Liberties, to lay down our very Lives for him, if he call us to it. This is to deny our selves, not to will, or intend the keeping of any thing in the World, how dear soe­ver to us; but to be ready, and resolved (in the strength of his Grace) to part with all in his Cause. Self-denial is not without a will and intention even of suffering Martyrdom, by the help of his Grace, if the Lord call us to it: As they are joyned here, [Let him deny himself, and take up his Cross.] And so it follows the Text, [For whosoever will save his Life, shall lose it.] To will the saving of our Lives, or [Page 307]any thing we have, that God would have laid out for him; I mean, to will the same most intensely, and prevailingly, is contrary to Self-denial, it is to prefer our own interest before God's Interest.

5. When we are no more for depending on our selves, but for depending upon God, and on the Grace of God in Christ, for Assistance, for Accep­tance, and for a gracious Recompence. This is the disposition of a Self-denying Spirit; Self-denial is contrary to Self-dependence. These things may help you to understand what Self-denial is, as in the Will and Affections.

(3.) Self-denial in Life and Practice, in brief, is not to live to our selves, but to the Lord, Rom. 14.7, 8. More plainly,

1. It is a strenuous opposing, and crossing of sin­ful Self. A denying to make provision for the Flesh; as to make no provision for Pride, to make no pro­vision for Sensuality, &c. to be starving out our Corruptions; to be beating down a body of Sin, to strive against our Corruptions with might and main.

2. It is an using and employing what we have, what God intrusts us with, our several Talents, Estates, Powers, Interests, Parts, Gifts, &c. not for our selves chiefly, and ultimately, but for God.

3. It is to reserve nothing for Self, but actually to forsake all for God, which he calleth us to part with; to deny our selves of our dearest Worldly Enjoyments, and our greatest outward Comforts for him. [Let him deny himself] Se, i. e. animam suam; animam, i. e. vitam suam. A Man may not except so much as his own life; and a Man would give all he has for that, Job 2.4. [Let a Man deny [Page 308]himself] A seipso procul absit, according to the Per­sic Version. (Though in the phrase of the World, Proximus sum egomet mihi, A Man's self is nearest to him.) According to the Ethiopic Version, Odio ha­bebit animam suam, A Man must hate his own Life; as it is Luke 14.26. Let a Man deny himself: That is, Let him carry, as if he knew not himself, carry as if he loved not himself, as if he contemned him­self, as if he cared not what became of himself. We must have no regard of our Selves, have no regard of Estates, Liberties, or Lives; but seem prodigal of them, cast away all we have in the World, rather than desert God and Christ, to keep any thing here.

The substance of Self-denial, is included in the particulars here laid down. Yet I shall shew fur­ther, by other Notes, how we may know, whether we have true Self-denial.

(1.) Self-denial is not without Self-abhorrence. Indeed it begins here, it begins in a loathing of our selves for Sin. Ordinarily Self-conceit reigns, till such time as a Man is humbled, and comes to see his own Vileness, and abhors himself for Sin. One never truly denies himself, till he falleth out with himself. First, there is a falling out with himself, and then a falling off from Self. But till we are thorowly displeased with our selves, we shall be still adhering to our selves: And where Self-esteem prevails, a Man is for Self-exaltation; both which are contrary to Self-denial. And fur­ther, As one part of Self-denial is a denying, and forsaking our Lusts, taking their part no longer, making no more provision for them, and utter a­bandoning of them, with a Will and Resolution to have no more to do with them; before we come [Page 309]to this, we must see the evil and baseness of Sin, we must come to a loathing of it, and to a loath­ing of our selves for it.

(2.) True Self-denial is not without Faith in the Promises, or without eying the recompence of Reward. We must see greater matters than those things we are called to deny our selves in, far greater matters that God hath promised, or we shall never willingly and chearfully forgo Tem­poral Enjoyments for him. Heb. 11.24, 25, 26. It was by Faith, that Moses was so willing to deny himself in point of Honour, refusing to be called the Son of Pharaoh's Daughter; and in point of Plea­sure, chusing rather to suffer Affliction with the People of God, than to enjoy the pleasures of Sin for a season; and in point of Profit, esteeming re­proach for Christ greater Riches, than the Trea­sures of Egypt: For he had respect unto the recompence of the Reward. When a Man comes to see that the Lord does not bid him any loss here, but that he should be an everlasting gainer by denying him­self, then he may chearfully deny himself; and otherwise, he will hang back. They cannot but account these hard sayings, [Let a Man deny himself, and take up his Cross: And if any Man hate not his Father and Mother, and Wife, and Children, and Bre­thren, and Sisters, yea, and his own Life also, he cannot be my Disciple.] I say, they cannot but account these hard sayings, who are not assured of the truth of the Hundred-fold Promise, Mat. 10.29, 30. who are not assured, that Christ has greater things to give, and bestow; better Riches, a better Name, a better Inheritance, a better Life, than that he calleth any to part with for Him. Now is Christ [Page 310]in so good Credit with us, that we dare take his Word here, that we dare put our whole Estates, all our Concerns, our very Lives into his Hand? Would we trust him with all we have, upon his single Bond? And are the things of another World so real, and certain to us, and so great in our Eye, that we cannot but dispise all things here below, and count them but loss, compared with the things above?

(3.) True Self-denial is not without the Predo­minant Love of God, and Jesus Christ: As Self is taken down in any, God and Christ are exalted. As Self is losing, Christ is gaining on the Soul. The more Self comes to be slighted, and disregraded, the more Christ is esteemed. The more Self-love is mortified, the more does the Love of God, and Christ prevail, and take place. And if we love him not above our selves, how can we deny our selves for his sake? He that loveth his Estate more than Christ, cannot be willing to part with his Estate for Christ. He that loves his Life more than Christ, cannot be willing to lay down his Life for Christ. Thus we can be no more sound in the point of Self-denial, than we are in our love to God and Jesus Christ.

(4.) True Self-denial is ever joyned with an humble frame of Heart. As the Apostle Paul, though he was in nothing behind the chiefest Apostles, yet con­fessed himself to be nothing, 2 Cor. 12.11. I have nothing to glory of, 1 Cor. 19.16. Self-denial is not for arrogating any praise, or honour unto Self, which is due to God, or would diminish, and de­tract from God's Glory. A Self-denying Spirit would not be pleased, but very much disquieted [Page 311]with any praises from Men, which tend to rob God of the Glory due to his Name. He would abhor that Men should attribute any thing to him, in a way injurious to the Honour of God.

(5.) Self-denial will teach us to subject our minds, and judgments to the Sentence of the Word. It is not against the use of Reason, (as was shewn be­fore) but against the exalting of Man's Reason above, or against the Wisdom of God. It will sub­ject Reason to the word of Faith, which is indeed most reasonable. Self-denial will take a Man off from Self-conceitedness, from being wedded to his own opinions. Self-denial will be pulling down strong holds of Carnal Reasonings, with every high thing that exalteth it self against the Knowledg of God. As the Apostle says, We can do nothing against the Truth, but for the Truth: So one that has learnt to deny himself, will not hold, or maintain any Error, or Opinion, contrary to the word of Truth, that he sees the Word of God against. How plausible soever it may seem to carnal and corrupt Reason, and how zealous soever he hath been for it, yet once seeing it disagreeable to God's Word, he dare no longer own it.

As we would not reject, and deny Christ, as Teacher, and Prophet, we must be willing to learn of Him, we must be ready to hear Him in all He hath to say to us. Acts 3.22. Him shall ye hear in all things whatsoever he shall say unto you.

Therefore they that are wedded to their own Opinions, that have taken them for better, for worse, and will not be taken off, though they have never so plain Scripture-evidence brought in against them, such, I say, are not Self-denying Persons, but [Page 312]rather Self-condemned. And they that are so in love with their own Notions and Conceptions, that they are rather for wresting the Word, than for regula­ting their Conceptions by it: And they that are so conceited of their own Knowledg, and Abilities, that they are readier to deny, or question the truth of what is held forth in God's Word, than to ac­knowledg, or suspect the shallowness of their own Apprehension, are not of a Self-denying Spirit. Alas, they are nearer denying God, than denying themselves.

(6.) Self-denial mainly opposeth, and brings down a rebellious Will. As it is contrary to Self-conceitedness, so to Self-willedness. This is the great Controversie betwixt God and Sinners, whose Will shall stand, his or theirs. But Self-denial, where it comes, decides the cause for God. One that truly denies himself, would have no will of his own, but what is subject to the Will of God. He resolved­ly crosseth his own will, wherein he sees it cross, and contrary to the Will of God.

And thus it is plain, They that walk in the way of their own hearts, that are fully bent upon their own wills, that give up themselves in their ordina­ry course to follow their own sinful Inclinations, are far from Self-denial. Self-denial, and a course of wilful disobedience; Self-denial, and any reigning Sin, are things utterly inconsistent. A will to please God, and a will to please our selves in any way or course, which we know to be contrary to the Mind and Will of God, cannot be both together in a prevailing degree.

(7.) Self-denial is not consistent with reigning inordinate Self-love. It's true, there is a regular [Page 313]Self-love, which is not contrary to Self-denial. In­deed there are none that do so truly love them­selves, as those that have learnt to deny themselves for God and Jesus Christ, who love God and Jesus Christ above themselves. But a corrupt Self-love, where it is predominant, excludes the true love of God, and the love of our Neighbour, and all true Self-denial. By this [...] a Man prefers, and esteems himself, and his own things above all o­ther, is most pleased with himself, and most devoted to himself; in short, by this a Man makes an Idol of himself. This Self-love is blind indeed, and makes Men blind. It will not let a Man see the evil of his state, and of his way, and course. It is a chief cause of Self-flattery, Self-deceit: But the grand impediment, and obstruction of Self-denial. This Self-love is the heart of the Old-Man; till this be mortified, we can neither die to Sin, nor live to God. So while sinful Self-love is in full power, we are far from Self-denial.

(8.) Self-denial will heartily engage a Man against a sensual, flesh-pleasing course. For one to place his Happiness in pleasing his Appetite, or Senses, in Meats, Drinks, fine Apparels Pastimes and Re­creations, &c. to mind such things more, than the pleasing, and enjoying of God; to be more set upon them, is a plain evidence that he is in the flesh, and walks after the flesh, which is most contrary to a Self-denying life. Yea, though he do not run into the excess of Riot, which loose, profane, de­bauched Persons give them­selves up unto. Mr. Baxt. Christian Directory, p. 271. §. 20. As is well ob­served, ‘Even the flesh it self may forbid a sensualist to be [Page 314]Drunk, or to eat till he be Sick; for Sickness and Shame, are displeasing to the flesh.’ It is enough to prove a Man a Sensualist, and still for Self, while he aimeth at the pleasing of his Appetite, or Senses, even as his end, and looketh no higher; surely we should be for pleasing these no further, than may promote our main Work, may help us on in the lively, chearful Service of God. And whether we Eat, or Drink, or Recreate our selves at any time, that should be our end, even that we may be fit­ter to serve and glorifie our Maker, and Redeemer. Now such as have no respect hereunto, and such as are for pleasing the Flesh, though God be displea­sed, have not yet learn'd to deny themselves. Self-denial would teach us to pinch and displease, rather than pamper the Flesh. And they that cannot deny their Excesses for God, stint their in­ordinate Appetites, refrain from immoderate Recreations, cut off, and cast away their proud and vain fashions of Attire, that commend them to none, unless it be to light and vain Per­sons, how shall such deny, and forsake all for God?

(9.) Self-denial is opposit to a course of Self-seeking, and will cause a Man habitually, and most ordinarily to prefer God's Interest above his own. Surely, they are altogether strangers to Self-denial, that are all for seeking their own things, and not the things which are Jesus Christs. And if we seek our own things more heartily, seriously, and ear­nestly, than the things of Christ, what would this shew, but that inordinate Self-love is predominant in us? And does it not argue plain selfishness, when Men are chiefly led by self-ends, and most set upon [Page 315] self-interest? when Men are more for their own interest, than for the interest of Christ? Now how full is the World of such, as are for enriching, and advancing themselves, who little or nothing re­gard the advancement of the Kingdom and Interest of Christ? How many, whatever pretentions they make of serving Christ, yet their intentions, and designs are rather to serve themselves of him! And that are indeed for no more of Religion, than will stand with, and promote their worldly interest, supposing that gain is Godliness (as the Apostle speaks of them, 1 Tim. 6.5.) How many that will follow Christ no further, than may be in the way to riches and preferment in the World? But such as have learn'd to deny themselves, would not seek their own things above, or in competition with the things of Christ; but only in subordination to those higher things. While others follow Christ but for self, such follow their worldly Callings, and ordinary Imployments for Christ. They are painful and diligent in their Callings: but if you ask who they work for? It is not for the flesh, not for self: but for God, and Christ. They are laying up for God, and laying out for God. When we have given our own selves to God (as they did, 2 Cor. 8.5.) account­ing our selves no more our own, we shall make over all we have to God, and shall desire to use and im­ploy our Parts, Interest, Estate, &c. for him accord­ing to his Will. We shall not account any thing so our own, as for us to use how we please; but as may be most pleasing to God. But if we are at excessive pains, and at great cost and charge for Self; while we care not how little we are at in God's Service: if we think we can never lay up [Page 316]enough for Self, or care not how much we lay out on Self, and how little we lay out for God and Christ, if we think a little expended in works of Charity, or for Pious-uses too much; such things would bewray base selfishness, they are no signs of Self-denial.

(10.) Self-denial will take a Man off from hunt­ing after vain applause. One of a self-denying spi­rit is more for the favour, and approbation of God, than for the praise of Man. It's true, he may, and ought to prize a good Name, he would not do any thing to wound and blemish his Credit. But it is not so much on his own account, that he is ten­der of his good Name and Reputation; as upon the account of Religion, with respect to the credit of the Gospel, and that he may be more servicea­ble to God, and Men. But by no means would he have others to think, or speak of him above that which is meet. He is for lifting up God's Name, not for lifting up himself. Such as are excessively taken with the praise of Man, and cannot bear up, but are discontented, if they be not extoled by others, are not of a self-denying Spirit. Pride, and Ambition are not suffered to bear rule, where true Self-denial dwelleth.

(11.) Self-denial would teach us to yield rea­dily to just reproof. He that denies himself, would not despise, or refuse reproof: he is willing to hear any thing against himself. When a Man has been provoked to deny, and disown his Wife, to abdi­cate and cast off his Son, if you have any thing to say against them, which he was ignorant of, he will be far from taking their parts. One that denies him­self, would rather take part with God's Word against [Page 317]himself, than take part with Self against the Word. But now, such as hate reproof, certainly they love carnal sinful self too well. Such as cannot endure to hear their Sins spoken against publickly, in the Ministry of the Word, and can much less endure to be told of them privatly, in a close admonition, and home-reproof; they that are so tender, and fond of Self, that would not see, or hear any thing amiss in themselves; that are very impatient of such doctrine as nearly toucheth Self, doubtless they have not yet learnt to deny themselves.

(12.) Self-denial would make us ready to give admonition as there is occasion, and make us faith­ful in reproving others. This would not only make us humble, and tractible in receiving, but also faith­ful in giving admonition, and reproof. And I scarce know which of these is more difficult to flesh and blood, which of them requires more Self-deni­al. What is the cause that so plain a Duty, as that of reproving an offending Brother, or Neighbour, (as what duty can be more plainly laid down, than this, Lev. 19.17.) that a Duty so plain, is so little practised, so generally neglected? I say, what is the cause of it? Is it not from sinful Self-respect? We cannot have the least doubt, but God would take it well from us, if we be faithful in it; and if we thought, that Men would but take it as well from us, there is no question, but many of us would not be so tongue-tied here. But we are afraid, by this means we should lose their friendship, yea per­haps make them our enemies. Thus self-respect too generally prevails, and will not suffer us to shew any respect here to God's express Command, or to the Souls of our Brethren. But when a Man has [Page 318]learnt this lesson of Self-denial, if he be called to reprove, and rebuke Sinners, self-respect being set aside, he will not be so backward to this Duty.