THE Christian Temper: OR, A DISCOURSE concerning the Nature and Properties of the Graces of Sanctification.  
Written for Help in Self-Examination, and Holy Living.  
By JOHN BARRET, M. A.  
LONDON, Printed for Jonathan Robinson at the Golden Lion in St. Paul's Churchyard, and Samuel Richard's Bookseller in Nottingham. 1678.   

THE Epistle Dedicatory To the Honoured Mris ANNE CHARLTON of S. in the County of D.  
Much Honoured,  
I Present You with this ensuing Treatise, as an Acknowledgement of my special Obligation to You, hearty wishing it may be of as good use to you, as it is offered with good will. I know you will not expect flattering Titles from me: and hope you would blush to read, or hear your own Praises. And I may not cross intention so, as when I am putting you upon the trial of your Humility and Self-denial, among other Graces, withal to tempt you to the contrary Vices, and Corruptions. Our good old Friend Mr. Rich. Whitchurch (for whose sound and profitable Labours you and I have cause to bless God I hope; or else I am sure, we have great cause to blame ourselves) He had much satisfaction a little before his Death in the love he had to Uses of Examination, the delight he took in reading, or hearing them well handled. And for a Christian to delight in frequent and serious Self-examination, is the way to a more full and profitable Self-acquaintance, and to a comfortable Assurance. You have seen some Changes in your outward condition. Have you not sometimes met with great Trials here? O how good, how comfortable, to have your Spiritual Estate secured and settled? How would this prepare one for any Changes in this World; even for that great Change by Death? Methinks, the uncertainty of all outward Enjoyments; that we are not sure of enjoying Estates, or the dearest Friends, and Relations, or Health, or Life one day more, should be a prevalent motive, to excite, and quicken us to make sure of better things, than natural and Worldly comforts, those better things that accompany Salvation. The best things may be made most sure. And what comfort would this yield, when there is such a terrible shaking of Nations, to see our Interest in that Kingdom that cannot be shaken? Now may these following Pages bring good Tidings to your Soul, may I herein be an helper of your Joy, this would also rejoice my Heart, even mine, who am  
Your Servant in Christ, J. B.   

A PREMONITION TO THE READER.  
THis Portraiture of the New Creature, I have here drawn and set before thee, (though not drawn at full length) this Description of the Spiritual Man by several Scripture-Caracters, as parts of him; as by the Eye of Knowledge, the Face of Repentance (turning from Sin to God) the Hand of Faith, the Heart of Love and the like, may serve as a Looking-Glass, wherein beholding thy own Face, thou mayest come to know thyself better, both what manner of Person thou art, and oughtest to be; so it may serve as a Touchstone, whereby true Grace may be discerned from that which is counterfeit.  
Now if thy cause both concerning Estate and Life (all thou hadst in the World) was trying, wouldst thou not attend diligently, and with fear and trembling wait for the issue, and narrowly observe whether the Verdict, and Sentence was for, or against thee? And does it not as much concern thee to be very serious, and observant about the trial of thy Spiritual and Everlasting State? Here I would borrow a weighty saying of Mr. Glanvil's, Mere Speculative mistakes about Opinions, do no great hurt: but error in the Marks, and Measures of Religion, is Deadly.  
Indeed, if (upon trial) thou findest thyself in a Graceless state at present, yet thou shouldest not thereupon conclude thy case desperate. So long as the time of God's Patience is not expired, (the Long-suffering of the Lord is for our Salvation) while the day of Grace lasteth, while the Lord affords any means, continues to make any offer of Grace to thee, thou art yet in a possibility of obtaining Saving-Grace; (notwithstanding thy former rejecting, and resisting of his Grace.) That as yet thy condition is not altogether hopeless: but rather there is more hope of thy coming on to Saving-Grace, when thou art made truly sensible of the want of it.  
Or if (upon Trial) thou findest some Grace in thee, but very low and weak, almost not to be discerned, if it be but in the bud, or but as smoking Flax, thy Faith but as a grain of Mustardseed, thy Love, thy Zeal but as a spark, etc. whether thy weakness be like that of a Child, a newborn Infant, or like that of a sick Man, one that has lost his strength by some Disease prevailing on him, how should it humble thee, that thou hast so little Grace? How should it quicken thee to labour after more? And especially if thou hast declined, if thou hast lost thy first Love, thy former liveliness, and tenderness; Oh, Repent, and do thy first Works! Now stir up the Grace of God in thee, blow up that little spark, that is almost buried under an heap of Ashes. Now strengthen the things that remain, and are ready to die. Delays would expose thee to further deadness, and decays.  
Or, if thou canst discover Grace in lively and kindly exercise in thy Soul, if thou seest it in growth, and vigour, O how may this heighten thy Joy in the Lord, even raise thee to a life of Joy, Praise, and Thankfulness!  
But there are two or three things I would lay down here (by way of caution) to prevent Souls misjudging themselves.  
1. Let none conclude themselves in a state of Grace, because they are in a good mood sometimes. Even such as Pharaoh, Ahab, Herod, Felix, etc. were in a good mood sometimes. Learn to distinguish betwixt a good Mood, and a Gracious Frame. We are in God's account (which is the true account) what we are most ordinarily, and habitually (I mean in respect of prevailing habits.) There is no reason that God should take Sinners at best, in an unusual fit.  
2. Let not any poor trembling Hearts (who are ever forward to suspect and conclude the worst of themselves) judge of themselves, and the frame of their Spirits, by what they may seem in a Paroxysm of Temptation. The best upon Earth are not at all times alike. Even eminent Saints have sometimes bewrayed weakness, and imperfection in those very Graces, wherein they were most eminent. As Abraham, who was strong in Faith, yet sometimes staggered through distrust. Meek Moses is once noted (upon a great provocation) to have spoken unadvisedly with his Lips. And patiented Job was once heard to curse the day of his birth. But as God takes not Sinners at best; so neither will he take his own Children at worst.  
3. Though all aught to be pressing after full Perfection in Grace and Holiness; yet let none look for it here. And though we should have an holy emulation, and desire to overtake, and if it might be to excel the most eminent Christians; yet a poor weak Christian should not conclude he has no Grace, because he hath not so much as others. Thou mayst have the truth of Grace in thee; though at present thou canst discern little, or no growth. Christ's Family is made up of Saints of different stature; his School consists of Scholars of several Ranks, and Forms. Some are but Babes in Christ, some grown Christians. There are some little Children, weaklings; some young Men, grown up to some strength; some Fathers, old Disciples, Christians of great standing and experience. Some are but Novices, some are riper, and by reason of use have their Senses more exercised, and their Graces more improved. Thou that art but weak, be humble (what cause hast thou to be humble, when the best of Saints, such as far excel thee, have no cause to be proud?) Yet be not thou discouraged: Christ will not break the bruised Reed, nor quench the smoking Flax. He will gather the Lambs with his Arm, and carry them in his Bosom, and will gently lead those that are with young. And yet out of weakness thou mayest be made strong. And though thy beginning be but small, thy latter end may greatly increase.  
And further note (touching the signs of Grace, I have here laid together) what a 
* Dr. Manton on Jam. 1.22. pag. 188, 189.  Learned Man hath; There are three sorts of Marks, some are only exclusive, others inclusive; and between these a middle sort of Marks, which he calleth positive. Exclusive Marks are to shut out bold pretenders. The inclusive Marks are to show the measures and degrees of Grace, and are rather intended for Comfort, than for Conviction: which if they be found in us, we are safe, and in the state of Grace; but if not, we cannot conclude a nullity of Grace. The use of these Notes is to comfort, or to convince of want of growth. Again, there is a middle sort of Marks, which he calleth positive, and they are such as are always, and only found in an Heart truly gracious. So he. These positive Marks and Signs, I confess, are fewer; As Mr. Baxter 
† Method for peace of Conscience. Direct. 11. pag. 88, etc. See also Sermon of Right Rejoicing, p. 26, 27.  hath laid down five, expressing the nature of saving Grace, which may be comprised and summed up in this one, scil. A preferring God and Christ, Grace and Glory, before any way of Sin, before any carnal Self-interest, before all the Honours, Riches, and Pleasures of the World; a preferring the former, I say, in our practical estimation; in our deliberate and hearty choice, and in our true, serious, and faithful endeavours. Get this one Point well cleared, and then thou mayest know thou art one of another Spirit from the Men of the World, a Citizen, and Heir of Heaven.  
And therefore know, I had no Design in laying down so many Notes and Signs of the several Graces here described, to set weak Christians on the Rack, or to increase and multiply their Doubts and Fears. As I have already granted, the truth and being of Grace may be known by a Few, well cleared. And I hope, upon a serious and deliberate reading, it will not be difficult to observe, which are most necessary, and most satisfying, by which especially we are to try ourselves. But I doubt not, ad bene esse, and for fuller satisfaction, it may be of great use, and advantage to Christians, thus to understand the true Nature, several Properties, and genuine proper Acts, and Effects of every Grace.  
And thus indeed the Treatise may serve not only as a guide, in the trial, and discovery of Grace; but also as a Rule and Directory, and help to the kindly exercise of Grace,  
Now (Reader) if thou art serious, give me thy hand, and join with me in this (I hope I can say) hearty request, That the God of all Grace would vouchsafe his Blessing to accompany it. Which if he deny, thou mayest have an handful of leaves here, but no Fruit.   

The Author hath also Published,  

1.  to Men or a Treatise of the two Covenants. Sold by Samuel Richard's Bookseller in Nottingham.  
2. Fifty Queries seriously propounded to those that question Infants Right to Baptism. Sold by Nevil Simons, and Jonathan Robinson, in St. Paul's Churchyard.  
3. A few Notes upon T. G's Antiqueries, with an Abstract of Mr. Baxter's Plain Scripture proof for Infant's Church-Membership, and Baptism, etc. Now in the Press.   
There is lately published, 

A BODY of DIVINITY: or, the Sum and Substance of Christian Religion:  
Catechistically-propounded, and explained by way of Question and Answer, methodically and familiarly handled, for the use of FAMILIES.  
To which is now adjoined, IMMANVEL, or the Mystery of the Incarnation of the Son of God.  
By the most Reverend James Usher, late Archbishop of Armagh.  
The seventh Edition, carefully corrected from very many Errors in former Editions.  
To which is now added, the Life of the Author, containing many remarkable passages, and an Alphabetical Table, never before published.  
Sold by Jonathan Rohinson at the Golden Lion in St. Paul's Churchyard, London.     

ERRATA.  
PAge 2. l. 19 blot out not. P. 27. l. 8. read expressly. P. 44. l. 9 r. steaming up. l. 11. for their, r. the. P. 60. l. 5. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 85. l. 24. r. and we. P. 90. l. 1. r. inflict. P. 107. l. 5. r. as well as. P. 116. l. 5. for and r. of one. P. 119. l. 19 for (for 9) r. (v. g.) P. 121. l. 26. r. old Testament. P. 165 last line, for of, r. to. P. 169. l. 28. r. making Him. P. 201. l. 5. make a full stop at in love. P. 202. l. 8. for heat, r. heart. P. 216. l. 3. r. inoffensively. P. 224. beginning, for reverend, r. reverend. P. 232. l. 14. r. impelled. P. 240. l. 22. r. Suffer or Sin. P. 244. l. 4. r. they are not. P. 248. l. 19 r. principle. P. 289. l. 21, 22. r. take occasion. P. 293. l. 27. blot out the first not. Also P. 296. l. 20. blot out not. P. 305. l. 18. there is a full stop for a comma, and And thus, for this is. P. 318. l. 14. for place, r. pace. P. 351. l. 24. for Soul, r. House. P. 357. l. 26. r. Hypocrisy. P. 412. l. 1. blot out of.  
By reason of the Author's far distance from the Press, other Errata possibly are escaped, which the Reader is entreated to correct, or pardon.   

OF Spiritual Knowledge.  
COL. 1.9. 
— And to desire that ye might be filled with the Knowledge of his Will, in all Wisdom and Spiritual Understanding.  
Multitudes perish for lack of Knowledge, Hos. 4.6. and many perish with Knowledge. Saving-Knowledg is rare. The Knowledge of the most will aggravate their Condemnation. The clearer their Light here, the hotter their Flames hereafter. Luk. 12.47. That Servant which knew his Lords Will, and prepared not, neither did according to his will, shall be beaten with many Stripes. Rom. 2.9. Tribulation and anguish upon every Soul of Man that doth evil, of the Jew first. Of the Jew first, as knowing most, being instructed out of the Law, (ver. 17, 18.) To be wise unto Salvation is to be wise indeed. But a common notional Knowledge, like a dead Faith, may deceive, will never save Men.  
Now to show, wherein sound Spiritual-Knowledg differeth from other common knowledge.  
(1.) Spiritual Knowledge differeth from Natural Knowledge, as this is a Knowledge of Natural things, that of Spiritual things. Natural Knowledge is the Knowledge of a Man, Spiritual Knowledge is the Knowledge of the Holy, (Prov. 9.10.) the knowledge of a Saint, or of a Christian. Natural Knowledge is a Knowledge of God in his works, (Rom. 1.19, 20.) Spiritual Knowledge is a Knowledge of God, according as he is revealed in his Word, Psal. 119.169.  
But here you may say, Is there not a Literal Knowledge of the Word, different from Saving, Spiritual Knowledge? Answ.  
(2.) Spiritual Knowledge differs from a Literal Knowledge; as a Literal Knowledge doth not always infer a Spiritual Knowledge; though a Spiritual Knowledge doth not include the Literal. A Literal Knowledge is from a common illumination, Spiritual Knowledge from a special Illumination of the Spirit. Eph. 1.17. 
* Docet modum nempe per revelationem Sacrarum Literarum, quae fit tollendo velum è cordibus nostris, & illustrando mentes nostras, quò etc. De Revelatione hîc loquitur, non quae Prophetis speciali modo siebat, sed quae omnibus piis communis est. M. Pol. è Zanch. in Eph. p. 31. c. b.  Not that it is by immediate Revelation, (as the Doctrine of the Gopel was made known to the Aspostles.) Nor do Divines intent such immediate Revelation or Inspiration, when they distinguish betwixt Literal Knowledge, and Spiritual, as betwixt an acquired Habit, and an Habit infused: But this is by a special, powerful irradiation, and shining upon the Understanding, lightning, and raising it to a Spiritual discerning of the Mystery, and method of Salvation, revealed in the Word, which a Man had but a slighty, overly Knowledge of before. 1 Cor. 2.14. The natural Man receiveth not the things of the Spirit of God; for they are foolishness unto him: neither can he know them, because they are spiritually discerned. Though by such means as Reading, Hearing, Study, Conference, he may come to a notional literal Knowledge of the Scriptures, and of the Doctrine of Christ; yet without a special work of the Spirit, a Man cannot spiritually discern the same. Take a Natural Man, that knows most of the things of God, that can discourse well of Regeneration, and other Points in Divinity; yet they are strange things to him, he sees them, but as things afar off; yea blindness of Mind, in a prevailing degree, still hinders him from passing a right practical Judgement of the surpassing worth and excellency of Spiritual things, till he comes to this enlightening of the Spirit. And one that is thus enlightened, can say (as he, Joh. 9.25.) whereas I was blind, now I see. He hath other thoughts of Sin, than he had before: he hath other thoughts of God and Christ, of Heaven and Holiness, than he had before.  
(3.) Spiritual Knowledge is not ordinarily attained without means; and when it is attained, it teacheth still to attend humbly, and diligently on the means God hath appointed.  
The more common works of the Spirit prepare for the special works of the Spirit. So a common Literal Knowledge makes way for Spiritual Knowledge. Certainly, it is not the ordinary way and method of the Spirit, to dart in the Saving Knowledge of God and Christ immediately into Souls, that knew nothing of God and Christ before. But those Divine Truths, which we had but a dim and slighty apprehension of, he showeth with fuller and plainer evidence. And as the Lord hath enjoined us the use of the means, to attain to Knowledge, Men have no ground to hope they should come to Knowledge in the neglect of means. Then shall we know, if we follow on to know the Lord. Hos. 6.3.  
We are not now to look for immediate Revelations: but to hear what the Word saith, which was given by Divine Inspiration. What the Scripture saith, that the Spirit saith. Heb. 3.7. Rev. 2.7. We are to wait on the Spirit, not to give us new Scriptures, but to open our Understandings to understand the Scriptures, which he hath already given. We are to Read, Hear, Pray, etc. that we may understand.  
They that wholly neglect and despise the means of Knowledge, that will not go to the Law and to the Testimony, that seek not the Law at the Mouths of God's Messengers (whose Lips should preserve Knowledge) but despise prophesying, conceiting themselves wiser than their Teachers: And they that would be Wise and knowing, besides, and above that which is written, and set up, cry up the Light within (as they speak) above the written Word, how much soever they are conceited of their own Knowledge, should know, that it cannot be sound. Such as exalt their Wisdom against the Wisdom of God in his Word, contemning the means he hath appointed, are presumptuous indeed, and Proud, knowing nothing, as they ought to know. Such are not taught, as the Holy Ghost teacheth, be their pretences to the Spirit never so high.  
To receive Wisdom's words, to incline our Ears, and apply our Hearts thereto, to cry after Knowledge, and lift up our Voice for Understanding, to seek her as Silver, and dig for her, as for hid treasures, this is the way indeed to find the Knowledge of God, Prov. 2.1, etc.  
(4.) Spiritual Knowledge is clear, and satisfying. True it is, that all who have the special Illumination of the Spirit, have not the same degree and measure of Knowledge, but recipitur ad modum recipientis. Some Christians are but Babes, not Men of Knowledge. And we all know but in part, and see but darkly compared with the Saints in Heaven. Yet where God hath shined into the Hearts of any, to give the Light of the Knowledge of his Glory, in the Face of Jesus Christ; Such must needs have a more firm and certain assent to the Truth, than they, who are in a state of Darkness. As Peter said, Joh. 6.69. We believe, and are sure, that thou art that Christ the Son of the Living God. As Christ of the Disciples, Joh. 17.8. They have received my Words, and have known surely, that I came out from thee. As the Apostle, Rom. 14.14. I know, and am persuaded. As the Gospel came to the believing Thessalonians not in Word only, but also in Power, and in the Holy Ghost, and in much Assurance, 1 Thes. 1.5. As the Apostle speaks of the full assurance of understanding, to the acknowledgement of the Mystery of the Gospel, Col. 2.2. As Divines distinguish inter cognitionem & agnitionem, betwixt bare knowing, and acknowledging of the Truth. That of the Head only, this of the Heart also: that overly, and superficial; this deep, and thorough. As the Apostle prayeth here, that they might be filled with the Knowledge of God's Will, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the word here used) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cumulata & alta cognitio, a knowing thoroughly, a deep apprehension of the Truth. Many have the Truth lying lose on their Minds, have only fleeting, wavering apprehensions of it: Whereas it is deeply impressed on the Minds of Believers. And though they may not have so much notional Knowledge as others have; yet they have not a bare Knowledge, but are come to an acknowledgement of the Truth, not a mere verbal, but a real hearty acknowledgement, at least of all Truth absolutely necessary to Salvation. And as the Anointing hath taught them, they shall abide in it, 1 Joh. 2.27.  
Now, are we come to know the certainty of those things, wherein we have been instructed? Do we see Spiritual things to be as great realities, as are in the World? Or, are we still halting between two opinions, and but almost persuaded of the Truth of Christianity? Are our Minds hover, and in suspense, thinking these things may be true, or they may be false? Though a Man be able to discourse Learnedly, and Orthodoxly, of the evil of Sin, and a Sinners Misery without Christ, of Christ and his Benefits, and the way to be interested in him; of the Day of Judgement, Heaven, and Hell; that there is a place and state of everlasting Happiness, prepared for the Righteous; and there is a place, and state of endless Misery, for all that are finally impenitent, and Unbelievers; if yet he has come to no certain conclusion with himself about these matters (he durst not venture all he hath in the World upon the Truth of these things) surely it is but opinion that such a one taketh up withal, it deserveth not the name of Knowledge.  
(5.) Sound Spiritual Knowledge is powerfully affecting. By this we are not only resolved in our Judgements, but resolved in our choice. A good understanding will choose the better part, is for cleaving to that which is good. So Wisdom, and Spiritual Understanding are joined here. And the wisdom of the Prudent is to understand his way, Prov. 14.8. Spiritual Knowledge will teach one to approve things that are excellent, Phil. 1.9, 10.  
A mere Notional Speculative Knowledge is of no effect, it leaveth the Will undetermined. And let a Man know never so much in Religion, if it be merely speculatively, not practically, it is in effect as if he knew nothing. Deut. 32.28. They are a Nation void of Counsel, neither is there any understanding in them. Hence the Scripture calleth all wicked Men Fools. So Christ calleth the Pharisees Blind (though many of them were knowing.) Their Knowledge being without effect, it was as if they had none. And can there be any greater Blindness, or Folly in the World, than for Men to prefer Worldly Pleasures, Riches, Honours, before an Interest in Christ, and the Favour of God, and the Fruition of him; to prefer Fading Lying Vanities, before endless Joys, enduring Substance, and a never-fading Crown of Glory? to choose Sin, Hell and Everlasting Destruction, before Righteousness, Holiness, and Eternal Happiness? If this be not sottish Folly, tell me what is?  
As there is a form of Godliness, without the Power (2 Tim. 3.5.) So there is a form of Knowledge (Rom. 2.20.) without the Power. Notional Knowledge is weak indeed: but Spiritual Knowledge that is powerful. As they said, Act. 4.20. We cannot but speak the things which we have seen and heard: So we cannot but be affected with the great things God makes known to us by his Word and Spirit. 
† Est enim Sapiens, cui quaeque res saepiunt, prout sunt. Bern.  If we are come to a Spiritual discerning of things, then certainly we see an excellency in Christ, so as to desire, and prise an Interest in him, above all things in the World: we see the evil of Sin, so as to dread, and hate, and resolve against it, so as to forsake and flee from it; we see a Beauty in Holiness, so as really to fall in love with it, and in good earnest to follow after it. Isa. 51.7. Harken unto me, ye that know Righteousness, the People in whose Heart is my Law. Vera cognitio non est imaginativa, sed conjuncta cum serio affectu. Sound Knowledge resteth not in the Head, but in the Heart. Wisdom resteth in the Heart of him that hath Understanding, Prov. 14.33. As we read of Wisdom entering into the Heart, Prov. 2.10. When Wisdom entereth into thine Heart.— And so,  
(6.) Spiritual Knowledge is renewing. Col. 3.10. And have put on the new Man, which is renewed in Knowledge. It is Non modo Lux, sed sanitas quaedam & integritas Animae. It is not a Light in the Mind, but the soundness of the Mind. It is not only directing, but rectifying; not barely informing, but reforming and transforming. It is true, that Knowledge which is not Saving, may make a great change in the lives of some. As we read of some Apostates, that had escaped the pollutions of the World through the Knowledge of Christ, 2 Pet. 2.20. But Spiritual Knowledge (that which is an effect of special Illumination) is an Introduction to Spiritual Renovation, to an inward thorough change. It not only brings Conviction, but is attended with Conversion. There is a turning from Iniquity, with this understanding of the Truth, Dan. 9.13. And a coming in to Christ. Joh. 6.45. Every Man therefore that hath heard, and hath learned of the Father, cometh unto me. So the Spirit guideth those to whom he is given, not only to the Truth, but into Truth, into all (necessary) Truth, Joh. 16.13. An Emphatical Expression. To docere, terminatur in intellectu: Sed ducere etc. pertinet ad voluntatem & affectum. The Truth spiritually apprehended makes a Spiritual Impression on the Soul. The Heart is new cast into the form and Mould of Divine Truth, Rom. 6.17. Thus Sound Knowledge makes sound. Spiritual Knowledge maketh a Spiritual Man. As the Fear of the Lord (i. e. the Word, that teacheth his Fear) is clean, Psal. 19.9. It is so, not only formalitèr, but effectiuè, pure in itself, and a cause of Purity. Spiritual Knowledge will make a Man spiritually minded. And this is a grand difference betwixt Notional and Spiritual Knowledge. The former doth something enlighten, but not sanctify: but the latter is also Sanctifying, Joh. 17.17. Sanctify them through thy Truth. Certainly, that Knowledge of the Truth is not Saving, which is not Sanctifying: Nor is our Knowledge sanctified, if we are not sanctified by it.  
(7.) Spiritual Knowledge is humbling. Sound Knowledge does not puff up, so as other Knowledge does. 1 Cor. 8.1, 2. If any Man seemeth to himself to know any thing, (i. e. is lifted up with proud and high conceits of himself in regard of his Knowledge) he knoweth nothing yet as he ought to know. We cannot think it to be the Apostles meaning here to commend Scepticism, or a doubting of every thing in Religion; or to commend a feigned Modesty, or denying the Knowledge God hath given us; or to condemn Knowledge: but indeed to condemn Pride, in the opinion, or conceit of our Knowledge. There is a Woe to those, that are wise in their own Eyes, Isa. 5.21. True Wisdom and Lowliness go together. Prov. 11.2. With the Lowly is Wisdom. And Wisdom and Spiritual Understanding go together.  
Indeed Sound Spiritual Knowledge would take down the swell of Pride. Pride cannot reign, where Sound Knowledge dwelleth.  
Spiritual Knowledge cannot be without a Sound Knowledge of God. 
‖ Igitur ignorantes quique Deum, rem quoque ejus ignorent nec esse est. Tertul. de Poenitentia.  And the more we know of God, the more we shall see cause to be humbled in ourselves. As holy Job, the more he saw of God, the more he was humbled, Chap. 42.5, 6.  
Again, Spiritual Knowledge cannot be without a Knowledge of ourselves. And when the Spirit enlighteneth Sinners, one of his first works is to convince of Sin, Joh. 16.8. Now certainly they that are lifted up in themselves, know little of themselves. They that are thoroughly convinced of Sin, and come to know themselves aright, cannot but have low thoughts of themselves.  
Again, Spiritual Knowledge is not without the Knowledge of Christ, 
* Cui enem veritas comperta sine Deo, cui Deus cognitus sine Christo, cui Christus exploratus sine Spiritu Sancto? Tertul. de Anima.  (the only Mediator betwixt God and Man.) Now the Knowledge of Christ leads us out of ourselves, makes us appear to be worse than nothing in and of ourselves.  
Again, Let me add this; even they that are best learned in the School of Christ, cannot but be sensible that they know but in part, that they are very defective herein. Christ's Scholars the further they learn, the more they perceive their own Ignorance and Shallowness. O the depths in Divinity! How short are our Conceptions! How many Mysteries here that we are not able to dive into, or fathom? 
† Maxima pars corum quae scimus est minima pars corum, quae nescimus.  All we know is but little, to what we know not. It is the Novice in Religion, that is in most danger of being lifted up with Pride, 1 Tim. 3.6. While such as know little are too often wise in their own conceits, they that have made greatest proficiency, cannot but charge themselves with folly. See Psal. 73.16, 22. Prov. 30.2, 3.  
(8.) Spiritual Knowledge is nourishing. As the Lord promiseth, that his People should be fed with Knowledge and Understanding, Jer. 3.15. As some have noted [with Knowledge and Understanding] there, may not only respect modum pascendi, the manner how their Teachers should feed them (scil. understandingly and prudently) but also materiam pastûs, the matter of their Food, the sound Knowledge of God's Word. This is nourishing. There's Heart in it. As Timothy was nourished up in the Words of Faith, and of good Doctrine, 1 Tim. 4.6. As the Word of God is compared to Milk, 1 Pet. 2.2. Indeed there is both Milk and strong Meat, Heb. 5.12. It is pabulum Animae. The Spiritual Knowledge of God and his Word does Souls good indeed. It is as Food to the Graces of the Spirit, as Fuel to holy Affections. Therefore the Apostle Peter prayeth, 2 Pet. 1.2. Grace be multiplied unto you, through the Knowledge of God, and of Jesus our Lord. And in his concluding exhortation, to grow in Grace, chap. 3.18. he addeth [and in the knowledge of our Lord and Saviour Jesus Christ] as a means specially conducing to their growth in Grace.  
I have showed you even now, that Spiritual Knowledge is a great promoter of Humility. So doth it further on Repentance. As that expression of a Man's knowing the Plague of his own Heart, 1 King. 8.38. may show. There is no Repentance, without knowing the Plague of ones own Heart.  
Spiritual Knowledge is both an Inlet, and a stay and help to Faith, and trust in God. Psal. 9.10. They that know thy Name, will put their trust in thee. So Knowledge is put for Faith, Isa. 53.11. By his Knowledge (i. e. by the Knowledge of himself) shall my righteous Servant justify many. So it begets, and maintains the Fear of God. The Spirit of Knowledge, and of the Fear of the Lord, go together, Isa. 11.2. Prov. 2.3, 5. If thou criest after Knowledge— then shalt thou understand the Fear of the Lord. And if thou knowest God aright, surely thou wilt reverence him, thou wilt fear before him, thou wilt stand in awe of him, fear to offend him. Again, this is ever a Friend to the Love of God. Psal. 91.14. Because he hath set his Love upon me— because he hath known my name. They that know his Name will set their Love on him. How great is his Goodness, and how great is his Beauty? If we know him aright, we cannot but admire him. Jer. 24.7. I will give them an Heart to know me, that I am the Lord] not only an Understanding, but an Heart to know me. They shall know me, so as to love, own and cleave to me. It follows [and they shall be my People, and I will be their God.] That this Promise [I will give them an Heart to know me] seemeth to be the same in sense with that Deut. 30.6. The Lord thy God will circumcise thine Heart, to love the Lord thy God. The Spiritual Knowledge of God hath both Light and Heat in it. It warmeth, it inflameth the Heart with love to him. It promotes Sincerity. Phil. 1.9, 10. Psal. 36.10. O continue thy lovingkindness to them that know thee: and thy Righteousness to the upright in Heart. Here they that know God, and the upright in Heart, are the same Persons. They that know God aright, would dread to think of mocking God in Religion, would fear to play the Deceivers. Would not God search this out? for he knoweth the secrets of the Heart.  
Thus Spiritual Knowledge is sound indeed. Notional-Knowledg is windy, and airy. Men may have their Heads swelled with it: but that's all. Their Hearts are not bettered by it. As Meat that lieth on the Stomach undigested, is more noxious, than nourishing, it breedeth ill Humours: a mere speculative Knowledge is like Food that digests not. I remember it is Bernard's comparison.  
(9) Spiritual Knowledge is fruitful. Good Knowledge is like good Seed. As the Apostle says of the Word here, Col. 1.6. It bringeth forth Fruit in you, since the day ye heard it, and knew the Grace of God in Truth. It brings forth the Fruits of Repentance and Reformation. Psal. 119.104. Through thy precepts I get Understanding: therefore I hate every false way. Job 28.28. The fear of the Lord, this is Wisdom: and to departed from evil, is Understanding; And the fruit of Obedience. Psal. 111.10. A good Understanding have all they that do his Commandments. Deut. 4.6. Keep my Statutes, and do them; for this is your Wisdom, and your Understanding. 1 Joh. 2.3, 4. Hereby we do know that we know him, if we keep his Commandments. He that saith, I know him, and keepeth not his Commandments, is a Liar, and the Truth is not in him. The Wisdom that is from above is full of good Fruits, Jam. 3.17. The believing Romans were full of Goodness, filled with Knowledge. Rom. 15.14. So the Apostle prayeth for the Colossians here, that they might be filled with the Knowledge of God's Will— that they might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the Knowledge of God, ver. 10. Thus, Who is a wise Man and endued with Knowledge among you? let him show out of a good Conversation his Works with Meekness of Wisdom, Jam. 3.13.  
Notional Knowledge is vain and idle, barren and unfruitful: Spiritual Knowledge is operative, and practical. Let us know never so much, if our Knowledge be not sincerely, and faithfully reduced into Practice, it will aggravate both our Sin, and our Punishment.  
(10.) Spiritual-Knowledg is Communicative. Prov. 15.2. The Tongue of the Wise useth Knowledge aright. Others make no use of their Knowledge, or not a right use. Some would know only to know, which is mere curiosity; Some would know to make themselves known, 
Bern. in Caiit. Ser. 36.  which is Pride, and Vanity: the Spiritual Man is for Knowledge to regulate his own Life and Practice, and to edify and profit others, and this is Spiritual Wisdom. 
R. Boulton.  Without which (as one says) Knowledge is but a Strumpet, or Courtesan, kept only for sensual Pleasure, not for Fruit, and Children. As Light is diffusive, Spiritual Knowledge is Communicative. Such as have it, would have others better for what they know. Dan. 11.33. They that understand among the People, shall instruct many. Prov. 10.21. The Lips of the Righteous feed many. Prov. 12.18. The Tongue of the Wise is Health. Some carry Poison in their Tongues; and their Breath is infectious. But the Tongue of the wise is Health. The Lips of the Wise disperse Knowledge, Prov. 15.7. They feed many. Though all are not Teachers by Office, yet in a charitative way it is both their Duty and Desire to instruct and admonish others, Neighbours, or Acquaintance, that they have opportunity of conversing with. As the Apostle says of them, Rom. 15, 14.— filled with Knowledge, able also to admonish one another. And especially would the Lips of such feed those who are under their special charge: They would not that any under their charge, should starve and perish for lack of Knowledge. If we are acquainted with God and Jesus Christ, we cannot but be sensible of the Misery of those, who yet remain Strangers to him. We shall pity them. And we shall endeavour especially to acquaint ours with him.  
Some indeed may be forward to put forth themselves, to show their Gifts, and Parts, when they have no design to help others forward. They that aim at their own Praise, not at others Profit, may have that Knowledge which puffeth up: but Saving Knowledge, that which is accompanied with true Grace, is for edifying. (1 Cor. 8.1.)  
(11.) Spiritual-Knowledg is growing: How growing? Not in empty Notions, not in nice, and curious Speculations: but in more intimacy with sound and practical Truths, and in solid Experience.  
The Heart of him that hath Understanding, seeketh Knowledge, Prov. 15.14. The Knowledge of Wisdom is sweet to the Soul, when it is found; Sweet as Honey, and the Honeycomb (Prov. 24.13, 14.) The Soul that hath a taste of it, will desire more. And Knowledge is easy unto him that understandeth, Prov. 14.6. It is more easily increased, than at first attained. Every prudent Man dealeth with Knowledge, Prov. 13.16. Knowledge is a Commodity he dealeth with, and will deal with. The word in the Hebrew is in the future tense, noting a continued Act. Wise Men lay up Knowledge, Prov. 10.14. We heard before, that their Lips disperse Knowledge. So they are ever and anon laying out. But it is their care as well to lay in, to lay up Knowledge. They will be storing up more and more of this Treasure, which indeed is not lessened by a seasonable laying out.  
But what shall we think of those that despise the means of Knowledge. A wise Man will hear, and will increase learning, Prov. 1.5. They that are not for learning in God's way, sure, they are not wise: they that say they know as much as Ministers can teach them, they that think, they know enough already, their Knowledge is not sound. Indeed their Pride, and foolish Self-conceit is more than their Knowledge.  
Some again would know more: but are for knowing such things, as God hath not revealed. 
† Vnde & ignorare tuts simum est, praestat per Deum nescire, quia non revelaverit, quàm per hominem scire quia ipse praesumpserit. Tertul. de Antma.  A dangerous thing to be prying into God's Secrets. Such Stargazers (as Mr. Vines says) fall into Pits and Quag-mires. How many that lose themselves in the Maze of their own Fancies, and Speculations; and not only lose themselves, but like Ignes fatui misled others. The itch of impertinent and unprofitable Knowledge (says Bishop Hall) hath been the hereditary Disease of the Sons of Adam and Eve. 
Vol. 1. p. 1110.  Many are for Curiosities, neglecting the Doctrine which is according to Godliness.  
But would we join with the Psalmist, Psal. 119.66. Teach me good Judgement and Knowledge. I'll tell you what Knowledge it is that Sound Spiritual Minds are most for.  
(1.) Spiritual Minds are for knowing more of God in Christ. This Knowledge is most necessary, and most excellent. This is Life eternal, Joh. 17.3. The Apostle Paul counted all things but loss, for the excellency of the Knowledge of Christ Jesus his Lord. Phil. 3.8. And they that would not hear of Christ Crucified, were not hearers for him, 1 Cor. 2.2. I determined not to know any thing among you, save Jesus Christ, and him Crucified. 2 Cor. 4.6. God who commanded the Light to shine out of Darkness, hath shined in our Hearts, to give the Light of the Knowledge of the Glory of God, in the Face of Jesus Christ. O marvellous Light! How are Angels taken with it, 1 Pet. 1.12. How pleasant is this Light to all Sound Minds!  
Yea, Spiritual Minds are not only for more Knowledge of God and Jesus Christ, as revealed in the Scripture: but for an experimental Knowledge of him, in his special works of Grace on them. As the Apostle speaks of God's revealing his Son in him, Gal. 1.16. Not only revealing Christ to him, but also in him. And how great a difference there is betwixt a mere Speculative Knowledge of Christ, and an Experimental Knowledge of him? The one is a Knowledge of Christ by report, and hear-say; the other a Knowledge of Acquaintance, and by Communion with him. How dark are the apprehensions that a blind Man hath (from others discourse) of the Sun, whose Beauty and Lustre he never saw; 
* Gregorius in this respect compares a natural Man to one Born, and brought up in a Prison or Dungeon. Vid. Dialo. l. 4. cap. 1.  I say, how dark are such a ones apprehensions of the Sun, compared with ours, who enjoy its Light? Spiritual Minds are for such an experimental Knowledge of God and Jesus Christ. Yea, they are for an appropriating Knowledge. The more they know of God, the more earnestly they desire, and endeavour to discover their special propriety in God. They cannot be satisfied, till they know him to be their God. The more they know of Jesus Christ, the more they long to know that he is their Jesus, and their Lord.  
(2.) Spiritual Minds are for knowing more of themselves. There can be no Sound Knowledge without Self-Knowledg. Nil prosunt lecta nec intellecta, nisi teipsum legas & intelligas. Let a Man Read, Study, Understand never-so-much, all his Knowledge is vain, and unprofitable, without an application of it to himself. Job. 5.27. Hear, and know thou it for thy good. In the Hebrew, it is, know thou for thyself, or with thyself. Many hear as for others, are more ready to apply the Word to others than to themselves. Such are not likely to get good by what they hear, are no better for what they know. The Word is compared to a Glass. And it concerneth every one, to look his Face in this Glass. Yea, it is not enough to look with a sudden Glance, and so away again: but we must continue therein, to know what manner of Persons we are, and aught to be, Jam. 1.23, 24, 25. And Spiritual Minds are for Self-Acquaintance. Spiritual Knowledge will put Souls upon, and help in examining, and proving themselves, that they may know themselves.  
(3.) Spiritual Minds would know all the Counsel of God, so far as concerneth them: and especially they are for knowing what most nearly concerneth them. Knowledge without Wisdom (as one says) is usually curious, 
Dr. Manton on Jam. 3.13. p. 384.  and censorious.  
Sound Minds would be acquainted with the Word of God, pro or con. They are ready to receive it, whether it make for them, or against them. And so, The Ear that heareth the reproof of Life, abideth among the Wise. He that heareth reproof getteth Understanding, Prov. 15.31, 32. See also Prov. 19.25. What a strict charge did Eli lay on Samuel, not to hid any thing from him, that the Lord had told him, 1 Sam. 3.17. And when he was told of the evil determined against his House, he did not fret and fume; but said [It is the Lord, let him do what seemeth him good.] So Hezekiah, 2 King. 20.19. But how few that would like to hear of their Sins, or are willing to hear of the Judgements God has denounced against them in his Word? Such Knowledge is too painful for the most. They had rather sleep on in their Sins, than be so disquieted. God's Messengers are accounted their Enemies, and Tormentors, when they tell them the Truth. Alas, we can meet with but few in comparison, that are for right things, that will endure sharp reproof (though needful to set them Sound.) But few that would have their Sores touched. But a Sound Mind would hear, and know the worst of itself. It is the Prayer of such a one, Make me to know my Transgression, and my Sin. What I see not, teach thou me; and wherein I have done Iniquity, I would do so no more. Search me, O God, and prove me; and see if there be any way of Wickedness in me, and lead me in the Way Everlasting. Such would know their Sins, to be humbled for them, and to turn from them.  
So likewise Sound Minds would know more of their Duty, to discharge it. These would be more knowing, not only in matters of Faith; but as well in matters of Practice. Prov. 10.8. The Wise in Heart will receive Commandments. The Wisdom of the Prudent is to understand his way. In the point of his Duty here he would not be to seek. Such have little time to spend, have little Heart to spend time, about such Notions (though true) that have little, or no influence on the Heart and Life. Others study those things most, that do least concern them: And are taken up with by-matters, neglecting the main. But wholesome words, and the Doctrine of Godliness agree best with Sound Minds. As the Psalmist says, Psal. 119.104. Through thy Precepts I get Understanding. And prayeth, ver. 27. Make me to understand the way of thy Precepts. And again, ver. 73. Give me Understanding, that I may learn thy Commandments. As John's hearers, came, and asked, What shall we do? What shall we do? Luk. 3.10, 12, 14. Serious Minds make little account of that Knowledge, which hath no influence on, is not reducible to practise.  
Now the Lord grant, that we may be filled with the Knowledge of his will, in all Wisdom, and Spiritual Understanding: that we may walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the Knowledge of God.   
HEB. 10.39. 
— But of them that believe to the Saving of the Soul.  
SAving Faith is omnium virtutum radix & Fundamentum, as the Foundation in the Spiritual Building, as the root of other Graces. What Glorious things are spoken of Faith in Scripture? Where is the Christian that will not acknowledge, that doth not in some measure understand the usefulness, excellency, and the necessity of Faith? A Christian could not live without it, nor can he perish with it.  
But the Question is, How Saving-Faith may be known? And wherein it is differenced from other Faith that is not Saving?  
Indeed there is an Historical, or Dogmatical Faith, and there is a practical Faith; there is a dead Faith, and a living Faith; there is a temporary Faith, and a grounded and permanent Faith; there is a counterfeit Faith, and unfeigned Faith. It ought to be our great care, that we take not Leah for Rachel, that we take not up with a Fancy instead of Faith.  
Here first I shall show, what it is not.  
1. True Faith is not a blind, implicit Assent, to one knows not what. Not a believing as the Church believes.  
I grant, as there is a general Repentance, and humiliation; so a general Faith. As there is an Humiliation for unknown Sins, when a Man is humbled, and hearty grieved to think, that he is more vile and sinful, than he sees himself to be; and to think that he is guilty of a multitude of Sins more than he is able to find out, and discover in his Heart, and Life; whereby he is disposed to a particular Repentance for any of those unknown Sins, as he cometh to a knowledge of them: so there is a general, and implicit Faith, or Assent to Divine Truths, contained in God's Word, such as one hath not yet attained to the knowledge of; when a Man believeth that whatsoever God saith in his Word is most certainly true, and would yield his Assent readily to any Truth, which at present he has no knowledge of, as soon as he sees the Scripture for it.  
But this general, implicit Faith, and credence of the Word of God, is quite different from that implicit Faith, and credence of the Church's Testimony, which some Popish Doctors so much commend. And that this is not true Faith, is very plain and evident. For 1. The Popish implicit Faith is but the belief of an humane Testimony. And can that be a Divine Faith, which resteth on an humane Testimony?  
2. It prepares Men for receiving and drinking in abundance of Errors, contrary to the Word, contrary to Sound Faith. They must believe as the Church believeth, and therefore may not question, much less deny any thing the Church holdeth, how contrary soever to the word of Truth.  
3. It fostereth a Multitude of their poor deluded People in most lamentable Ignorance. Yea, indeed it seemeth to have been devised, to put out men's Eyes, that so they might lead them even which way they please. Notwithstanding many of their Writers cannot but grant, that this implicit Faith hath no place about the necessary Articles of Faith: but that these must be explicitly believed. Only they say, it is sufficient for the common People to believe with an implicit Faith those points, which are besides the necessary Articles of Faith; yet it is famously known, that the Ruling part of their Church have even denied the common People the use of the Holy Scriptures in their own Tongue, where they well could, and have been also for imposing on them Service in an unknown Tongue, whereby People commonly understand not either what is said by the Priest, or what themselves say. Of which Sr. 
Europae Speculum (Quarto.) p. 8.  Edwin Sandys says well; Their Service is no other than as a Lamp put out, which bringeth no Light at all to the Understanding, nor can bring any due warmth to the Affection. And thus notwithstanding the fair Comment that some of their Doctors, Schoolmen, and Casuists put upon their implicit Faith, their common practice would teach us to take it in a worse sense, (scil.) as an Engine contrived to keep People in Ignorance, and in blind Obedience, and fast subjection to their Prelates.  
4. It is a great Absurdity. Their Implicit Faith is no Faith: but a mere Cloak for Ignorance. As 
* Archbishop of 〈…〉 on 〈…〉. p. 39  One that had been well acquainted with them, Verily, for any Man to say, I believe that which another Man believeth, is as much, as if he said I see that which another Man seethe, though my own Eyes be shut.  
What rare learned Doctrine was that of Altenstaig, That an implicit Faith availeth so much, 
Dictionar. in verbo [credere.]  that if any one having it should think falsely (moved with his natural reason) that the Father was greater than, or before the Son, or that the three Persons were locally distant from one another, or the like; yet he is not an Heretic, he sinneth not, whilst that he doth not pertinaciously defend his error, and believeth this because he believeth the Church doth so believe. What a rare device is this, that would keep an Arrian, a Nestorian, an Audian or Anthropomorphite from being an Heretic? But how absurd is it, to hold, that a Man believeth, Non tantum qui actu, ut loquuntur, non assentit: 
Panstr. tom. 3. p. 377. §. 13.  sed etiam qui actu dissentit, (as learned Chamier notes) who not only doth not actually assent, but also actually dissenteth? But enough of that.  
(2.) True Saving-Faith is not a bare Historical, or Dogmatical Faith.  
The Papists quarrel with the term [Historical.] But by Historical Faith our Divines do not mean a Faith confined to the Historical part of the Scriptures: but such a Faith which (though it taketh in the whole Word of God for its object, yet) assenteth not otherwise unto it, than as a Man may give credit to an History of things, that nothing concerneth him. This Historical, or Dogmatical Faith, (which is their Fides informis, formless Faith) they hold to be one and the same with the Faith which is Justifying and Saving. That Faith, whether it be joined with or separated from Charity, hath all that is essential to Faith: only the conjunction of Charity with Faith makes it Living, and Saving. But if Historical Faith was the same with Justifying Faith, 
Thes. Theol. (in Folio.) p. 3. §. 11. & vid. §. 12.  than whosoever had Historical Faith, hoc ipso, he should have Justifying Faith, as Le Blanc argues.  
And then all that have Historical Faith, having all that is essential to Faith, should be saved. For he that believeth, shall be saved. The Scripture cannot be broken, which hath entailed Salvation upon all true Believers. Either Faith necessarily includeth more than a bare Assent to the Truth, or all that assent to the Truth are saved.  
Indeed we have some, that hold Faith to be only an Assent of the understanding, a giving credit to the Word of God, as true. As, to believe a thing, is to assent to the truth of a Proposition, for the Authority and Testimony of him that speaks it. And this they would confirm by Scripture. As that Text is urged, Joh. 11.26, 27. In which words (says one) we see, 
Hobbs Philosoph. Rudiments. c. 18 p. 349.  that the Question [Believest thou in me?] is expounded by the Answer [Thou art the Christ.] To believe in Christ therefore is nothing else, but to believe Jesus himself saying, that he is the Christ. So Mat. 16.16. and 1 Joh. 4.2. is likewise alleged here.  
But it is certain, the Scripture doth not take the words [Faith, and Believing,] in so strict a sense, as a Philosopher would take them: but more largely. And so (as others have noted) the expressions alleged are not to be taken exclusive, 
Vid. Aims Medul. c. 3. §. 20. Shepherd Sound Believer. p. 159, 160.  but inclusive, not as excluding other Acts of Faith which other Texts of Scripture expressively attribute unto it; but as including, and supposing them. And there was a special reason, why Faith should be described then, as a believing that Jesus was the Christ, the Son of the Living God, and a believing that Jesus Christ was come in the Flesh. Because, this was a new Article of Faith necessary to be believed, and was in those times a main point in question, and by the Men of the times strongly, (I mean violently) opposed. Thus it was a greater matter to believe, and confess Jesus to be the Christ at that time, than for us to assent to this Truth, when it is generally owned, and professed. As one well noteth: We must distinguish times. 
Dr. Manton on Jam. 2.19. p. 305.  The Truths of God (then Suffering under so many prejudices,) etc. The Wind that bloweth on our Backs, blew in their Faces; and that which draweth on many to assent to the Gospel, was their discouragement.  
But to prove, that a bare intellectual Assent is not true Saving-Faith, we need look no further than that Text, Jam. 2.19. Thou believest that there is one God, thou dost well: the Devils also believe and tremble. The Apostle instanceth in this Article (as Estius says) because in it especially the Jews differed from Pagans, or because it is the first Article of our Faith. But he might questionless have added other Articles, which the Devils as well believe, and are convinced to be certain Truths. They believed Jesus to be the Son of God, Mat. 8.29. And that he was the Christ, Luk. 4.41. The Devil that puts others upon questioning, whether there be a God? Or, whether the Scriptures be the Word of God? hath no doubt of these things himself. He that would have Men Atheists, or Infidels, is far from being either himself. Atheism, and Infidelity are Sins which the Devil cannot be guilty of. An Atheist, or an Infidel is in that respect, worse than the Devil himself.  
Now certainly, that Faith which the Devils have, cannot be true Saving-Faith. But the Devils have such a Faith as this, they are clearly convinced, that the Scriptures are the Word of God; and that what God's Word holds forth is certainly true. How absurd, and irrational is it, to suppose that the Devils that are Damned, have that same Faith for the nature of it, which the Scripture calls precious Faith, and which it maketh the condition of Salvation?  
And yet mistake me not.  
I grant, a Dogmatical Faith is included in Saving Faith. As the Vegetative Soul is included in the Sensitive; or as both these are included in the Rational Soul: So a believing that there is a Christ, that he is come in the Flesh, and a believing the Word of Christ is included in our believing in him. And indeed they that believe not what is spoken of him in the Gospel, that believe not the Son of God, his taking Man's Nature on him, uniting it to his Person, that there was such a one as Jesus Christ, that was born of a Virgin, that suffered, was crucified at Jerusalem, and risen again from the dead, and ascended up to Heaven, according to the Scriptures; they that allegorise the true Christ out of Doors, and only acknowledge a Christ within them, they do not believe in that Jesus whom Paul preached, whom all the Apostles preached, whom the Father sealed.  
I further grant, that to believe with a Dogmatical Faith is part of Man's duty. It is a setting to our Seal, that God is true, Joh. 3.33. And he that believeth not God, hath made him a Liar, 1 Joh. 5.10. Think what an heinous Sin it is, to give God the Lye. If you deny his Truth, you deny him to be God. If he were not the God of Truth, he were not the true God.  
And further we must grant, that the Word is a great gift of God, that it is a wonderful favour that he is pleased thus to reveal his Mind and Will, and make himself known to the Sons of Men. And that it is a work of the Spirit (though but a common work, which such may have as shall not be saved) to bring Men to assent to the Truth. All this is granted. But yet though we know the Truth, and cannot but assent to it in our Judgements; if we do not embrace it with suituble Affections, if we do not hearty cleave to it, and sincerely submit to it, our simple belief of the Truth, is so far from being a Saving work, that it will increase our Condemnation, as our guilt is increased by it.  
(3.) True Saving-Faith is not a mere persuasion, that my Sins are pardoned, that I shall be Saved.  
Some have gone this way: Believe that your Sins are pardoned for Christ's sake, and they are pardoned, and you justified: Believe that you shall be saved by Christ, and you shall be saved. A short cut to Heaven. But how little need is there to teach Men Presumption, or to encourage it? But to show you the Vanity of this conceit;  
1. All that hear the Gospel, are bound to believe in Jesus Christ. But all such are not bound to believe, that they are pardoned justified, and shall be saved. 1 Joh. 3.23. This is his Commandment, that we should believe on the Name of his Son Jesus Christ. And what Duty is more pressed in the Gospel? But where doth the Gospel command all to believe, that they shall be saved? How many, (alas!) that are in their Sins, that are such as the Word of God condemneth? Know ye not that the Unrighteous shall not inherit the Kingdom of God? Such as the Apostle speaketh of, 1 Cor. 6.9, 10. believe contrary to the Gospel, if (while such) they believe, that they are pardoned, and shall be saved. The Gospel calleth us to repent, that our Sins may be blotted out. And we have no ground to believe, or hope, that our Sins are pardoned, till we repent. When we find unbelief spoken of, as the great condemning Sin, we must not take it so, as if Sinners were condemned, because they would not believe that their Sins were pardoned. Nor is it the sense of that Article in our Creed [I believe the Remission of Sins] that I believe my Sins are remitted. Too many lay down this Conclusion, that yet stand condemned by the Sentence of God's Word. All impenitent Sinners are bound to believe, that at present they are in a state of Wrath, Heirs apparent of Hell, that except they repent, they shall perish, they cannot be saved.  
2. Are we not justified by Faith? Deny that, and you deny plain Scripture. Now we cannot be justified by Faith, if we are first of all to believe that we are pardoned, and justified. 
Le Blanc. Thes. Theol. p. 212. §. 103.  Quomodo enim possemus justificari per actum, qui justificationem jam factam praesupponit? Must we believe, our Sins are pardoned, that they may be pardoned? Must we believe, we are Justified, that we may be Justified? What can be more absurd? Then we must believe what is not, that it may be, as we believe. If the first Act of Faith be, to believe that I am pardoned and justified; then Remission and Justification must needs go before Faith. (The Act supposeth the Object.) In order of Nature Faith is before Justification: (otherwise we are not justified by Faith) and in order of Nature (at least) we must be justified, before we can truly believe that we are justified. Therefore we cannot be justified, by believing we are so. It is a plain contradiction to say, that we believe before we are justified, and yet are justified before we believe.  
3. It cannot be the first Act of Faith, to believe I shall be saved, except instead of the Word, some special Revelation besides the Word, be the Ground of my Faith. This is plain: because it is not at all credible to me, according to the Word, that I shall be saved, till I know I have Faith, such a Faith as hath Salvation annexed to it by promise, such a Faith as purifieth the Heart, worketh by Love, etc. According to the Word, only he that believeth with such a Faith, shall be saved. That I cannot believe according to the Word, that I shall be saved, till I find such a Faith wrought and working in me. Therefore this persuasion, that I shall be saved, cannot be the first Act of Faith. If it be a persuasion grounded on the Word, true Faith is presupposed to go before. And the Apostle hath barred men's expectation of special immediate Revelation here; Rom. 10.17. where he concludeth, that Faith cometh by hearing of the Word of God.  
4. Many have this confident persuasion, that their Sins are pardoned, that they shall be saved, who have not true justifying Saving-Faith: and therefore surely, this cannot be the proper formal Act of true justifying Saving-Faith. Many Hypocrites, and mere outside Professors, yea, many a wicked Man hath this persuasion. How hard a thing is it to take down Sinners confidence? 
Mr. Baxter.  We have need (as one says) to lay all our Batteries against this Bulwark of Presumption. How many that will say, they hope to be saved by Christ; yea, they never doubted of their Salvation in all their Lives? They can argue, that Christ died to Save Sinners; and they are Sinners: therefore he died to Save them. If this be Faith, the case of many a Presumer is not so dangerous, but very happy.  
5. Many have true Faith, and are justified, and in a State of Salvation; yet have not this persuasion, that their Sins are pardoned, dare not conclude, that they are in God's Favour, and such as shall be saved. Therefore this cannot be the formal Act of Faith. Faith could not be without its formal Act. If you make this the formal Act of Faith, than you must say, there is no true Believer, but hath it. Then there is no true Believer, that walketh in Darkness. But certainly a Soul may trust in the name of the Lord, and stay upon his God, while yet he walketh in Darkness, and can see no Light, Isa. 50.10. Is it not the condition of many a dear Child of God, to be in great doubts, and full of fears about their Spiritual and Eternal Estate? Should we not condemn the Generation of his Children, (many, yea the greatest part of them) as Children that have no Faith; if we define Faith to be a believing that our Sins are pardoned, and that we shall be saved? Many a holy, humble Christian goes on drooping even to his dying day; and it is well, if he come to this comfortable conclusion at last. As one giveth this as part of the Character of a Christian; 
H. Palmer. Paradoxes. p. 64. §. 73.  He thinks sometimes God hath no Mercy for him; and yet resolves to die in the pursuit of it. And to tell poor, troubled, afflicted Consciences, that they cannot have Faith, who do not believe their Sins are pardoned, is not the way to comfort them; but to set them more on the Rack. This would make the Hearts of many sad, even such as God would not have made sad.  
6. Such a particular persuasion that my Sins are pardoned, etc. if it be sound, and well-grounded, is Knowledge, and not Faith. As the Apostle John hath it (I think) some nine or ten times, [Hereby we know—] Observe well, 1 Joh. 5.13. These things have I written unto you that believe on the name of the Son of God, that ye may know that ye have Eternal Life, and that ye may believe on the Name of the Son of God. Where he clearly distinguisheth believing on the Name of the Son of God, from their knowing that they had Eternal Life, or that they should be saved. What follows, [that ye might believe on the Name of the Son of God] is not spoken of the first Act, or beginning of Faith, but of continuance, and progress in it.  
And it is plain, that this particular persuasion (of which I am speaking) if it be sound, and have any good bottom, depends on two several Propositions, one of which is laid down in Scripture; as this Proposition, [He that believeth, shall be saved.] The other is of a Man's own Conscience, or from the knowledge a Man has of himself, [But I believe:] From whence this Conclusion follows, [therefore I shall be saved.] So that it is not an Act of Faith properly, but a rational Conclusion, presupposing these two things, 1. That all true Believers shall be saved. 2. That I know myself to be a true Believer. Now can that be a right description of Saving-Faith, which necessarily presupposeth a Man to have Saving-Faith before, and to know that he hath it?  
Thus I have endeavoured to remove these unsound, and false Notions of Faith. Now I come to show what it is.  
Indeed you may meet with divers sound descriptions of Faith, something differing in words, that yet agree in the thing. I would not be one of those, that make differences, where there are none; or make differences wider than they are.  
With the Learned Placeus, Faith is tenax atque efficax persuasio veritatis eorum, 
Thes. Salmur. Par. 1. p. 32. §. 36.  etc. An holding and effectual persuasion of the truth of those things which are revealed to us in the Word of God, and particularly of the Gospel-Promise of Remission, and Salvation by Christ. And (as he addeth) it is so in the Understanding, that it affects and determines the Will.  
Le Blanc, that Judicious Writer, describes it to be, 
Thes. Theol. (in Folio) p. 210. §. 89.  Assensum firmum, practicum, atque fiducialem adhibitum omnibus, etc. A firm, practical, and fiducial Assent given unto all things which are revealed of God; but especially to the Promises of the Gospel.  
In the late Confession of Faith this account is given of Saving Faith, 
Chap. 14. §. 2.  By this Faith a Christian believeth to be true, whatsoever is revealed in the Word, for the Authority of God himself speaking therein; and acteth differently upon that which each particular passage thereof containeth, yielding obedience to the Commands, trembling at the Threaten, and embracing the Promises of God for this Life, and that which is to come. But the principal Acts of Saving-Faith, are accepting, receiving, and resting upon Christ alone for Justification, Sanctification, and Eternal Life, by virtue of the Covenant of Grace.  
In the shorter Catechism, Faith in Jesus Christ is a Saving Grace, whereby we receive and rest upon him alone for Salvation, as he is offered to us in the Gospel.  
Notwithstanding a difference in Expression, yet here is an agreement in sense.  
That I run not out too far, I shall only note something of the Object of Faith and of the Acts of Faith.  
The Object of Faith is thus distinguished; There is the general and common, or (according to others) the full and adequate Object of Faith, and that is the whole Word of God, the Word of Truth, so Faith assenteth to the whole Word of God, as true. Again, there is the special Object of Faith, and that is the Word of Promise; so Faith consenteth to the terms, or condition of the Promise, and in this way relieth on God, and Christ for performance. The Promise of Remission and Salvation by Christ Faith takes special hold on, by consent, and affiance.  
Or thus, there is the primary and principal Object of Faith: and the secondary, and less principal Object.  
The primary, and principal Object of Faith are the fundamentals, essentials, and most necessary points of the Christian Religion. Such Divine Doctrines, Promises, and Precepts, without assent and consent unto which, we cannot believe unto Salvation, or be sound Christians.  
Yet I shall not contend with those that make Christ, the only Mediator and Saviour, the principal Object of Faith; forasmuch as I doubt not, but we are agreed, that the belief of all that is necessary to be known and believed of Christ, doth suppose and include the belief of all other points, that are absolutely necessary to Salvation. And as he is the Chief and principal Means of bringing us to God, the Scriptures have a chief reference, and respect to Christ, Luk. 24.44. Joh. 5.39.  
The secondary, and less principal Object of Faith takes in other things contained in the Word, that are of good use indeed, Rom. 15.4. 2 Tim. 3.16. But though all Scripture be of use, and profitable, yet all that is there written is not absolutely necessary to be distinctly known, and explicitly believed.  
And yet you may not hence infer, that if you know, and believe so much as is absolutely necessary to Salvation, there needeth no more. None are to stand at a stay in Religion. All that are in the School of Christ, must be making proficiency, growing Faith and Knowledge. We should diligently improve the means, that the Word of Christ may dwell in us richly, that we may be filled with the knowledge of his Will.  
And further (as a late Writer noteth) there are points of Faith secondarily fundamental, 
Fowler. Design of Christianity. p. 235.  the disbelief of which cannot consist with true Holiness, in those to whom the Gospel is sufficiently made known. And— all such Doctrines as are with indisputable clearness revealed to us, the belief of these is absolutely necessary from an external cause, though not from the nature of the points themselves, viz. in regard of their perspicuity, that nothing can cause Men to refuse to admit them, but that which argueth them to be stark naught, and to have some unworthy and base end in so doing (or in the phrase of Scripture, 2 Tim. 3.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reprobate concerning the Faith.)  
Note one thing more touching the Object of Faith, scil. That more is taken into the necessary Object of Faith now under the Gospel than was necessary before. The Mystery of our Redemption by Christ, being more fully unfolded in the Gospel, a more distinct, explicit Faith in Christ is required of us, than was required of those to whom less was revealed. Revelatio est mensura Fidei. 
Le Blanc.  Though Noah, Abraham, and all the faithful before Christ, were justified and saved by Faith; yet not by that special kind of Faith, that such as live under the Gospel are saved by. I mean, there are new Articles of Faith, relating to Christ, his Office, and Undertaking, as Mediator, essential to a Gospel-Faith, that were not essential to Faith before the promulgation of the Gospel. Nor did the Apostles themselves believe some of them, till after Christ's Resurrection, concerning whom (excepting Judas) we have no doubt, but they were true Believers.  
Next, to show you the special and proper Acts of Faith. They speak much in a little, that call Faith a practical Assent, and a fiducial Consent. I cannot exclude any of these three Acts, Assent, Consent, and Affiance. The two last are plainly expressed in the shorter Catechism: and all three fully in the Confession of Faith forecited. And so the learned and holy Bishop Usher, 
Body of Divinity. p. 197. Edit. 1648.  to the Question, What is true Saving-Faith? Answereth, It is such a firm Assent of the Mind to the Truth of the Word, as flows into the Heart, and causeth the Soul to embrace it as good, and to build its eternal Happiness on it.  
And it should not seem strange, that so much is taken into the nature of true Faith. As Divines now generally place it, not in the Understanding only, or in the Will only; but in both faculties conjunct, (if they be distinct faculties, and not the very essence of the Soul disposed, and acting differently towards the Object, considered in a different notion, and respect.) And methinks it is plain in Scripture, that the Faith to which Salvation is promised, doth not consist in one single Act; for there are these divers Acts even now mentioned, attributed to it.  
1. It is an Assent. An Assent to the Truth of the Word in general, and particularly to the Promise of Salvation by Christ. Though I shown before, that Faith consists not barely in Assent, that this is not the whole of Faith; yet we cannot deny, but this is part of it. We find Faith thus described again and again: that we must acknowledge it one Act of Faith. It would be strange indeed, if a belief of the Truth be no part of Faith. Then Martha answered nothing to the Question, Joh. 11.26, 27. when she said, yea, Lord I believe that thou art the Christ. So see Rom. 10.9.  
But how does Faith assent to Divine Truth?  
1. Faith assenteth really not feignedly. A true Believer doth not only profess, or confess with his Mouth, but believes in his Heart, as he professeth to believe.  
2. Faith assents firmly, not waveringly. It riseth higher than opinion. It is more than a Semi-perswasion of the Truth. As they said, [We believe, and are sure.] Not as Agrippa, almost thou persuadest me to be a Christian.  
I grant, that as all Christians have not the same measure of Spiritual-Knowledg, and as there are different degrees of Faith; so all Believers have not the same degree of firmness of Assent. And Faith does not wholly exclude all doubtings, but overcometh them. Indeed sometimes very horrid thoughts arise, or are injected, that would put the Soul upon questioning all: but they are not entertained but ordinarily abhorred, and rejected, as they come. As one says, 
Herb. Palmer. Paradoxes, p. 64. §. 72.  He is sometimes so troubled, that he thinks nothing is true in Religion; and yet if he did think so, he could not be at all troubled. It is true, thus a Believer sometimes is sore shaken, yet not quite taken off from all: but rather put upon earnest Prayer, and endeavours to be more rooted, and grounded in Faith. So these shake are wont to end in his more firm establishment. And take the weakest Believer out of such a swounding-fit, and he has ordinarily a deeper sense of Divine Truths, and a stronger assent to them, than others whose Faith is unsound; (though these may have a far greater measure of Notional Knowledge) even such an Assent, that he dare venture his Soul, and all his hopes and concerns deliberately upon them.  
3. Faith assents freely. In this sense it is true, that with the Heart Man believeth. Some are convinced of the Truth, but sore against their Wills. There Assent is a forced, not a free Assent. As some are willingly Ignorant; so some again are knowing unwillingly. As Light is troublesome to sore Eyes; so Knowledge and Convictions to unsound Minds. And they put off convictions as long as they can. Though they may take some delight in speculative Truths, though they may not be offended at some practical Truths; yet those Soul-searching, and practical Truths, that would come nearest, and that most concern them, they are strongly prejudiced against. A true Believer would not resist the Truth, would not shut it out. He willingly yields to, and taketh part with God's Truth, when he knows it, even against any Error, or sinful practice, he had been for before. And so,  
4. Faith assents impartially. A Believer assents to the whole Word of God in general, and to every thing which he sees held forth in God's Word as true. And we receive no Truth upon the Testimony, and Authority of God in his Word, if we receive not every thing for Truth, which we see his Word for. A quatenus ad omne valet consequentia. A partial Assent, or yielding to some Truths, with a rejection of others, which we see as clearly laid down in the Word, will not stand with true Faith.  
Certainly, I cannot have the Faith of a Christian without believing the Trinity in Unity, the Incarnation, Death, and Resurrection of Jesus Christ, and the way of Man's Redemption, and Salvation by him. But now when carnal reasonings are subdued, and a Man is come to assent to those great Mysteries, and chief Articles of Faith (where the greatest difficulty lay) he will more easily assent to other points of less difficulty, seeing them confirmed by the same Divine Testimony, upon which he rests assured of the Truth of those higher Mysteries.  
Thus though good Men and true Believers may err, and differ in controvertible points, in points not fundamental, or essential to true Christianity; yet they are agreed in this common Principle, That whatsoever the Lord saith in his Word, is true. And therefore when they see the Scripture against any opinion they have held, it immediately puts an end to the Controversy. They dare not hold any opinion, contrary to known Scripture. As for those that are for bringing Scripture to their opinions, and not for bringing their opinions to Scripture, and such as obstinately maintain their errors against clear evidence of God's Word, which they see, and will not see; they must needs be of corrupt Minds, and reprobate concerning the Faith.  
Yet further, to show the impartiality of Faith's assent to Divine Truth.  
1. Hereby a Believer assents to the Truth of any thing he sees God's Word for, without any other reason. As indeed it is most unreasonable not to believe that God, who cannot Lie, who cannot be deceived, or deceive, Heb. 11.1. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Faith is the evidence of things not seen. Faith takes it for sufficient proof, and good demonstration, that a thing is so; because God saith it, when it doth not otherwise at all appear to a Man's Sense or Reason.  
2. Where the same thing may be proved both by Scripture, and by humane Reason (e.g. that the World was created, and had a beginning, as we are taught in the Scripture, we may also prove it by Reason;) yet a Believer more cheerfully acquiesceth in the Testimony of God in his Word, is better satisfied with that, than with any Arguments a Philosopher could bring for it. To a Believer there is more weight in one single Scripture-Testimony, to ballast his Judgement, than in a multitude of Philosophical Reasons, besides the Scripture.  
3. A Believer assents to the Truth of the Word, in things that are quite above Man's Reason. 
Fides nostra super ratione quidem est, non tamen temerarie & irrationabiliter ad sumitur. Junilius. Ep. Afri.  As that there are three Persons, yet but one God: that the Son of God took Man's nature; that there are two natures in Christ, yet but one Person: that there shall be a resurrection of the Body, the same numerical Body, though resolved into Dust, shall be raised again, and reunited to the Soul: Such points as quite nonplus humane reason, Faith takes for great, and certain Verities. Where natural Reason would say, How can these things be? Faith will readily conclude, they must certainly be true, being attested by the God of Truth.  
And yet (by the way) here is nothing for the Popish Monster of Transubstantiation: for where hath God said, that upon the words of Consecration, the Bread is turned into Christ's Body? Or from what Word of God is so much necessarily inferred?  
4. A Believer assents to the Word in things, that are purely contrary to the Wisdom of the Flesh, and carnal Reason. That which was to the Jews a stumbling-Block, and to the Greeks foolishness, a Believer admires, as the Wisdom of God. It is marvellous in the Eye of Faith. That Godliness is great gain, this passeth with Believers for currant Truth, and an unquestionable principle; though carnal Reason judgeth otherwise, even that it bids Men loss. Faith concludes with the Word, that he that walketh uprightly, walketh surely; that Integrity is the best Policy: when carnal Reason says, that nothing sooner, or more surely runs Men upon Rocks of danger. Faith will give us to see, that the righteous is more excellent than his neighbour, even when such are commonly esteemed, as the filth of the World, and offscouring of all things. Thus Faith assents to divine Truth impartially.  
5. The Assent of true Faith is an holding Assent. Men have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Plato said) a stable belief, touching the Idea of Good. The lusts of men's Hearts are ever and anon streaming up, and casting a Mist over their Minds. Thus it is with the most. They have a glimpse of their Truth sometimes: but they soon shut it out. There is great fickleness and inconstancy in their assent to the Truth. A temporary Faith, and a temporary Assent: that comes, and goes, but stays not. But Saving-Faith is such a Faith as is never lost. And so its assent is holding and abiding. They have damnation that cast off their first Faith.  
6. The Assent of true Faith is practical and efficacious. It is an operative Assent. According to that before-cited, It acteth 
* Putásne Filium Dei repurat Jesum, quisquis ille est homo, qui ipsius nec terretur comminationibus, nec. attrahitur promissionibus, nec praeceptis obtemperat nec consiliis acquiescit? Nun is, etiam si fateatur se nosse Deum, factis tamen negat! Bern. in octav. pasch. Ser. 1.  differently upon the belief of the Commands, Threaten, and Promises of the Word. That is, it acteth suitably to the nature of each. A belief of the Promises working Consent, and Affiance; a belief of the Threaten, Fear; a belief of the Commands, Obedience. A dead Man is not a Man; so neither is a dead Faith true Faith.  
A sound Assent produceth a real Consent. And this (As Dr. 
Of Faith. p. 102, 103.  Preston says) Is the least degree of Faith, when there is so much weight as will cast the Balance the right way; though there be something left in the other end of the Balance, that is, some doubting, some fear; yet if I so far believe the Promises, and the Word of God, that I am willing to take Christ for my Husband— and to bestow myself on him, this is Faith.— If there be so much Assent, so much firmness of persuasion, as to bring us to take Christ for our Lord and Saviour, this is the least degree of Faith.  
And though doubtings even of the Truth of the Word, and Gospel, may sometimes arise; yet the Souls Assent to the Truth is certainly predominant, when thus it casts the Seal. Such doubtings are not predominant, and therefore not inconsistent with Faith.  
Thus I am led to the second Act of Faith.  
II. Faith doth not barely Assent, but Consent. Thus with the Heart Man believeth, Rom. 10.10. And they that suppose Faith to be seated both in the Understanding and Will, cannot make it one single Act. So it is not a bare assent to the Truth of the Promise: but an hearty consent to God's terms, a willing acceptance of what God offers upon his terms. And to believe in Christ, and to receive him, are made one and the same, Joh. 1.12.  
If I truly believe the Promise, than I no otherwise expect, or hope that it should be made good, and performed to me, then upon my consenting to, and performing the condition. And the soundness and firmness of ones Assent may well be questioned here, when this consent does not follow. 
Baxter. Direct. to sound Conversion (edit. 2.) p. 271.  As all Men would take another course (says an excellent Writer) if they did but see Heaven and Hell with their Eyes; so all Men would presently throw away their worldly, fleshly pleasures, and turn to God, and an holy Life, if they did but as throughly believe the Joys and Torments to come, as if they saw them.  
And that Saving-Faith does always include in it a consent to the condition, on which Salvation is promised, is plain and evident: because no other Faith is Saving, but that which does thus consent. The strongest assent to the Truth, without this, is but the Faith of Devils: so likewise the most confident reliance on God, and Christ, and the Promise, without this, is mere and gross Presumption.  
But after what manner does a true Believer consent, and accept of God's terms?  
1. He consents fully, not partially. He consents to the whole New-Covenant, not to a part only. That cannot be Saving-Faith, which consents not to all, that God hath made of indispensible necessity to Salvation, without which God hath declared, that we cannot be saved. Therefore the forecited Author (as I remember) somewhere calleth Faith, The great summary Duty of the Gospel, and the summary Condition of the Covenant, implying, including, or inferring all the rest, and to which they are reducible.  
Thus, If the Gospel require, as necessary to Salvation, that we take God for our chief ultimate End and Happiness; and take Christ for our only Redeemer, as Prophet, Priest, and King; and take the Holy Spirit for our Sanctifier; (as certainly it doth, and our Covenant with God in Baptism obligeth to all this:) to all this Faith consents.  
If we take that description of Faith in the shorter Catechism. scil. That it is A receiving Jesus Christ, as he is offered to us in the Gospel: it implieth as much. He is offered, not only as a Priest; but as a Prophet, to teach us the Will of God; and as a King, to rule us by his Laws, and by his Grace and Spirit.  
This is certain, there can be no receiving of Christ but as he is offered. No thinking to have Christ, whether he will, or no: whether God will, or no. He that is called, the Gift of God, must be received, as God offers him, or we have nothing to do with him, we have no Title to him. And Christ was never offered to any, as a Saviour only. Indeed he is held forth in the Word as the only Saviour (there is Salvation in no other) but not as a Saviour only. Him hath God exalted to be a Prince, as well as a Saviour, Act. 5.31. and Chap. 2.36. And to this end Christ both died, and rose, and revived, that he might be Lord, Rom. 14.9. And he is the Author of Salvation only to them that obey him, Heb. 5.9. So we read of Faith in our Lord Jesus Christ, Act. 16.31. and 20.21. So true Faith does not only eye his Cross; but also boweth to his Sceptre; acknowledgeth his Sovereignty, as well as his Satisfaction.  
As Dr. Preston well, We must take heed of disjoining those things, 
Of Faith. p. 42.  that God hath joined together. We must take Christ as well for a Lord, as a Saviour.— Mark it diligently, If thou wilt take Christ as a Saviour only, that will not serve the turn; Christ giveth not himself to any upon that condition, only to save him: but we must take him as a Lord too, to be subject to him, to obey him.  
And as another, (that I have somewhere met with) To receive Christ only as a Prophet is but a speculative Faith; to receive him only as a King, is but a legal kind of Faith; to receive him only as a Priest, is but a carnal Faith: but to receive him in all his Offices together, this is a true Evangelical and Saving-Faith.  
Here I am upon a point of grand concern indeed, not to be hastily passed over. As a partial Assent, so a partial Consent will prove one's Faith not to be sound. Saving-Faith willingly accepts of whole Christ, accepts of Christ in all his Offices, and not only of some particular benefit by him. Christ will not be divided. We must have all, or none. Who would not but be pardoned and saved? But we cannot have Remission, and Salvation alone. Christ will not be their Priest, and Saviour, who will not accept of him for their Prophet and King, their Teacher and Ruler. Indeed we cannot receive Christ, as a perfect Saviour, if we receive him not in all his Offices. He is Prophet, Priest, and King, that so he may be a complete Redeemer, that he may save his People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the uttermost. Heb. 7.25. So he hath his name Jesus, because he saves his People from their Sins (Mar. 1.21.) and not only from misery, and Wrath to come, 1 Thes. 1.10.  
Therefore if you are not for Christ himself, but only for some of his Benefits: if you are for some of his benefits, but not for others: for Remission, Justification, but not for Sanctification: for Salvation in the end, but not for the way leading to it: if you would be saved in your Sins, not from your Sins: if you are willing to hear of a Christians Privileges by Christ, but have no such mind to hear of Christian Duties: if you had rather be from under Christ's Yoke, set free from his Laws (might it be at your choice, and after your minds) than live in Obedience and Subjection to him: if it be thus, it is a clear case your Faith is unsound, you do not yet consent to the terms of the Gospel, or consent but partially.  
You have often heard what a rich and great Match Christ is, and how willing he is to bestow Himself, with all his Riches (unsearchable Riches) upon the Children of Men, and hereupon ('tis likely) you wish to have the Estate. An Estate of Happiness, to be freed from all Misery, and a Kingdom of Glory, to have and to hold for ever, who would not but be glad of such an Estate?  
There is so much Self-Love in the most wicked Man on Earth, (no doubt) that he would be happy, when he dies: he would not be damned; but would choose Heaven, before Hell, if he might have Heaven in his own way, and time. But hold! you cannot have the Estate, without marrying the Person. If you like well of Christ, to take him for your Head and Husband, and are willing to give up yourselves to him, to be guided, and governed by him; than you shall be for ever enriched by him, and glorified together with him: otherwise not.  
If you say, We would have Christ, we are willing to take him for our Saviour: if that be all, you cannot have him on any such terms. Here is an Error of the Person. And though it be disputable in other Marriages, what Error of the Person is nulling; yet there is no question in the case before us, but this Error of the Person will make it no Marriage. It is another kind of Person, who is offered to you in the Gospel. The Gospel knoweth no such Christ, as is a Saviour only, and not a Lord as well. What! would you have Christ to Crucify him? would you have him to dethrone him? So you do (what in you lieth) if you are not willing to receive him as Lord, as well as Saviour. Now how can you think, that Christ should consent to be yours on such terms?  
But on the other hand: if thou canst say, Lord, I assent to the Promises of the Gospel as true, and embrace them as good indeed, and worthy of all acceptation: Lord, I accept of thy terms, I consent to take thee for my God, to be ruled by thy Laws, and led by thy Spirit; and to take up with Thee for my Portion: I consent that Christ be my Lord, as well as Saviour; I am willing to come under his Yoke, yea, to take up his Cross too, when called to it: I am satisfied, that I cannot have him on too hard terms, nor be a loser by him. I am willing to be saved by him in his own way, willing to be at his Command, and at his dispose: surely, this is a Practical Faith, a sound, and Saving-Faith.  
Wouldst thou know, whether thou hast true Faith, such as uniteth to Christ, and may prove one's Interest in him? Then ask thy Soul this Question, Am I willing to have whole Christ, willing to receive him as he is offered? Do I accept of him on his own terms? If so, then know thy Faith is Sound, and Christ is thine. Then indeed the Match betwixt Christ and thy Soul, that happy Match is made up. Christ says his part in the Gospel, wherein he freely offereth himself to Sinners: and when we come to consent, and take Christ, as he is there offered, than we say our part; and thus the Match is made up. If the Match break (as one says) it must be either because Christ is unwilling, 
Vid. Method for Peace of Conscience. pag. 58. Aphor. pag. 278.  or because thou art unwilling: not because Christ is unwilling; for he makes suit to Sinners. He freely offers himself, and whosoever will, may have him on his terms. So that if thou art willing to accept of Christ on his terms, it is done, Christ, and thy Soul are agreed. This is the receiving of him, which the Scripture maketh equivolent to believing on his Name.  
In all that I have here said, I do not deny, but we are allowed to look at our own benefit and Salvation in coming to Christ, and receiving him by Faith. As one describes it to be perfugium peccatoris poenitentis ad Dei in Christo misericordiam: 
Jo. Mestrezar. cit. prim. Le Blanc. p. 193.  A penitent Sinners fleeing for safety and succour to the mercy of God in Christ. According to the common experience of Christians, the obtaining of Pardon and Salvation is the ratio motiva, the first inducement drawing them to Christ; yet this is not the ratio terminativa, it is not all that Believers look at in closing with him. Though that which first moves a poor Sinner to accept of Christ for his Lord, and to forsake his old Masters, Sin, and the World, be this, that Christ is a Saviour to those who take him for their Lord too; yet not till the Soul is made willing thus to receive him, that it can be said to have a Gospel-Faith, Saving Faith. A partial consent in a Moral, and Law-sense, is no consent. And God and Souls are not agreed, while they only consent to one part of the Covenant, refusing other terms he hath made necessary to the Agreement. Such a lame consent will never bring a Soul to Christ or Heaven.  
2. A true Believer consents deliberately. He can give a good account why he thus closeth with Christ. He sees himself lost, perishing, undone for ever without Christ: but that he is made for ever, and hath all he can desire in the Promise, and therefore shall have it in possession too, having Christ. He comes not to Christ upon slighty reasons, but being fully convinced, and assured, that this is the best, the only course he hath to take.  
Here we may take notice, that as the Law of works, given to Man at first, was very suitable to Man's innocent estate; So is the Law of Grace (the remedying Law) suited to Man's lapsed nature. And God, in bringing Men to Grace, to Faith in Jesus Christ, worketh upon Men, as Men, as reasonable Creatures, who have Understanding and Will, and have a natural principle of Self-Love, and desire of Happiness, and a natural principle of self-preservation, dreading the thoughts of Destruction and everlasting Misery. And God hath so framed his Law (suitable to Man's nature) that what he promiseth hath the force of an Argument, 
Ball of the Covenant. p. 225. Armin. Disp. priv. Thes. 43 §. 1.  or strong motive to draw Men to what he requires. As Mr. Baxter speaks fully, There are some of Christ's benefits, that the very natural Man desires, and some that corrupted nature is against. Now it is therefore the established way of Christ, to promise us those which we can desire, on condition that we will also accept of, and submit to those that we are against. Not but that his Grace doth dispose Men to the performance of such conditions: but his Grace worketh by means: and a conditional Promise is his established means to draw Man's Heart to the performance of the Condition (which well considered, is a sufficient answer to the Arguments that are commonly urged against the conditionality of the Promises.) As the Spirit worketh powerfully within, so he useth that word from without, 
Direct. to sound Convers. p. 289, 290.  as his Instrument, which worketh sapientially and powerfully to the same work.  
And the like observation we may take concerning the Threaten in the Word. Therein ordinarily some such evil, as we naturally abhor and dread, is threatened, either to excite us to our duty, which our corrupt hearts and natures are exceeding backward to; or to deter us from Sin, to which we are naturally prone, and strongly inclined.  
Now to apply these things to the point in hand. The Believer is made sensible what a Sinner he has been, and what woe and wrath is due to Sin and Sinners, that indeed he has deserved Hell for his Portion; yet withal he believes, according to the Word, that God is in Christ reconciling Sinners unto himself: that he so loved the World, as to give his only begotten Son, that whosoever believeth on him, should not perish, but have Everlasting Life: that Jesus Christ is the only, and an all-sufficient Saviour: that he is willing, as well as able to save those that come to God by him: But withal that there is no coming to him only as a Saviour, so as to find welcome; but he must come to him also, as a Leader and Commander, resolving sincerely to obey and follow him: that without taking his Yoke upon us, we cannot find rest for our Souls. To these things a Believer cannot but subscribe. These things are set home, and kept close to his Heart: and such Truths as these, being mixed with Faith, firmly assented to, they work effectually. Thus he deliberately makes choice of Christ, as the only meet help for his Soul in all the World.  
Now go to Hypocrites, and Unbelievers, and it appears, they have but some faint, and weak Assent to the foresaid Truths. Did they really believe Heaven, and Hell; and that without an interest in Christ there is no hope of Heaven, but to Hell they must go, all the World cannot save them; how is it possible they should make so light of Christ as they do, preferring a momentary pleasure, or a little worldly pelf before him, which a true Believer accounts but dung, and trash? If you tell a Man, there is a Lion in the way behind him, with open mouth ready to devour him, and he flees not as for his Life; does it not plainly show, that he believes not what you say? So, that Sinners do not flee to Christ, it shows they do not believe their misery, and danger out of Christ. Or, if sometimes they have strong Convictions, that startle and terrify them, they have Arts, and Devices, to put them off. They will not suffer them to stay. Their corrupt Wills and Affections call off their thoughts from such things, as most nearly concern them. As we read, Mat. 13.15. Their Eyes they have closed, lest at any time they should see with their Eyes, and hear with their Ears, and should understand with their Heart, and should be converted, and I should heal them. Their Eyes they have closed. Thus poor Sinners wink hard, shut the Windows, to keep out the Light, that they may still sleep on in Sin. Or when they can be no longer quiet, as they are, than they bribe their Consciences, and deceive themselves with a seeming Faith, a seeming Conversion, a seeming Reformation, which they take up with as sufficient: as poor Laodicea thought herself rich. Thus by one means or other they are kept off from a serious, and deliberate closing with the Lord Jesus.  
But then come to a sound Believer, and he is as sure, that the Word of God will prove true, as that there is a God (which is as sure as that there are any Creatures in the World:) and so that Heaven, and Hell are not Fancies, which have a being only in men's imaginations; but unquestionable realities: that all Miseries, and Sufferings in this life are case and pleasure, compared with the Torments of Hell, and Miseries of the Damned: and all the Pleasures and enjoyments of this Life, but pain and loss, compared with the Joys of Heaven: that if ever he be saved, he must be saved by Christ: and that he cannot hope to be saved by Christ, but in his own way. Thus he sees it unquestionably his grand concern to accept of Christ as he is offered. And such Truth's being set home by the Spirit, with Power and Evidence, they have a mighty force to pull down strong-holds, and carnal reasonings in the Heart against them, to bring into Captivity every Thought to the Obedience of Christ. And thus the Will and Affections are wrought upon. And what sorrow then, 
See Dr. Preston of Effectual Faith. p. 204.  to think of ones former natural and sinful State? and what Fear? O what will become of me, if I get not a Part, and Interest in Christ! If I fall short of Heaven at last, then where am I? how miserable shall I be to Eternity? And what vehement desire after Christ? Give me Christ, or I die. And what resolution in the Will? I will go to Christ, and give up myself to him, and cast myself upon him: If I perish, I perish. Lord, whither should I go? Thou hast the words of Eternal Life. Thus a Believer consents, and closeth with Christ deliberately, upon clear conviction, that he has no other way to take.  
3. A true Believer consents unfeignedly, and hearty. True Faith is Faith unfeigned. 1 Tim. 1.5. A Sound Believer does not take up with a profession of Faith in Christ, and of subjection to him, does not think it enough to say, Lord, Lord, to speak honourably of him: but hath his heart opened to receive the King of Glory. The Lord Jesus Christ is his desire, and choice indeed. And as he had rather have Christ alone for his Portion, than the whole World without him; so he had rather be subject to the Laws of Christ, than freed from them. Though the Flesh is still lusting in him against the Spirit, and the Law in his Members rebelling against the Law of his Mind; yet he can truly say, his Will is more to Christ, and to his Service; than to please and gratify the Flesh, and to serve Sin. And he reputes not of any thing he does for Christ, but is grieved and ashamed that he does no more, and that what he hath done, has been done in no better manner: but he hearty reputes of his serving Sin heretofore, and of what he hath done displeasing unto Christ. And in the ordinary, habitual, and prevailing bend of his will, he is for taking part with Christ, and his Laws against the lustings of the Flesh, against the motions and workings of remaining corruption in him. He is so willing and desirous of Christ and his Grace, that he would have them above all things, that may stand in competition; above all the pleasures, or advantages of Sin, and the World. Yea, he would have Christ, though he was to beg with him, to suffer with him. He is willing to deny himself for Christ. And so,  
4. He consents resolvedly, and firmly. Before Faith, a Man is at [shall I, shall I?] He may sometimes have a sudden motion towards Christ: but the Flesh and the World soon draw him quite another way. But Faith quite turns the Scale. Temporary Believers have some mind towards Jesus Christ, they are a little in love with him by fits: but their Minds soon change; especially when they are threatened with persecution, they are wont to take offence at the Cross and draw back, they go not thorough with him. But the true Believer is married unto Christ, hath taken him for better for worse, for richer for poorer, to Love, Honour, and Obey him even until Death. As the Apostle, Phil. 3.8.— For whom I have suffered the loss of all things. Have suffered:— but did he not hereupon repent his bargain? O no! he had as high an esteem of Christ, as much affection for Christ, as ever. After all his Losses, after his Sufferings for Christ, he was still of the same Mind. I have suffered the loss of all things for him, (says he) and (as it follows) I do count them but dung, that I may win Christ.  
But you may ask here, Who can tell, whether he shall hold out, or no? Have not some gone a great way, and yet fallen off again?  
Answ. 1. However this note is of use so far, as to discover the unsoundness of their Faith, who fall away. As they that draw back, are opposed to them that believe. Such did never truly believe, were never truly resolved for Christ. Had they taken Christ without any sinful reserve, they would have stuck to him. A Believer falleth sometimes; yet does not fall away. He falleth forward, not backward. Still his Heart is towards Christ, and his settled, habitual, prevailing resolution for Christ; and so he riseth from his falls. And therefore, 2. If indeed we cleave to Christ with full purpose of Heart, we may thence conclude, that we shall keep to him. Then we shall be kept by the Power of God through Faith unto Salvation, 1 Pet. 1.5. And shall not be tempted above that we are able, 1 Cor. 10.13. Having God's Promise here, we should rest upon, and not distrust his Power, or Faithfulness. Indeed to run ordinarily, and wilfully upon Temptations, is a thing contrary to Grace, contrary to such an habitual resolution for Christ. A Sound and Holy resolution to stick to Christ armeth the Soul, and sets it on its watch against Temptations, that would draw it from Christ, (and which is more) sets the Soul under a Promise of a gracious Divine Protection.  
Now let us see whether we thus consent unto Christ, and to the terms on which Salvation is offered in and with him. Do we consent entirely, not partially seriously and deliberately, hearty and willingly, firmly and resolvedly.  
So I come to a third Act of Faith, which is  
3. Affiance. Faith is a firm Assent, it is a practical Assent (such as draws the will to consent) and it is a fiducial Assent. Of this I am next to speak.  
The word Fiducia, or Trust, is oft used by Divines for confidence, and full persuasion, which is separable from true Faith. But it may also be taken for resting, or relying on God, and Jesus Christ; and being so taken it is an Act of Faith ordinarily put forth, and however always included in Faith, as to the habit of it. A Believer resolves to venture, and cast himself upon Christ, how much soever he be in doubt of the event and issue. As it was with Job, Chap. 13.15. Though he slay me, yet will I trust in him. This Affiance, reliance, and recumbency upon Christ seemeth to be pointed at in the phrases of believing in, and believing on him. Which some would have translated, trust in, or trust on him. As (v. g.) Joh. 14.1. Ye do trust, or, Do ye trust in God, or on God? trust also in me, or on me. As the word trust, or hope is used, Mat. 12.21. In his Name shall the Gentiles 
* That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for to Trust, or Confide, even in Exotic Authors. Melancthon hath gathered many Instances to prove it. In Loc. Com. de vocab. Fidei. Apud Chemnit. loc. Theol. par. 2. p. 256. Vide etiam Chemnit, Ib. p. 262.  trust. And Eph. 1.12. who first trusted in Christ. Believing, and Trusting are used as equivolent, Psal. 78.22. Because they believed not in God, and trusted not in his Salvation. Psal. 2.12. Blessed are all they that put their trust in him; qui se recipiunt ad eum, that betake themselves to him. The word properly signifies protectionis causâ aliquò confugere, as Mollier, to flee some whither for Protection. As Chickens in danger, run to the Hen. Christo mirè congruit verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Hic enim congregat Filios suos instar gallinae, Mat. 23.37. Hic est umbraculum nostrum, Isa. 25.4. (Riu. in Pol. Synop.) There is another word used, Psal. 22.8. He roled (or let him roll himself, his concerns, his burden) on the Lord. Which is rendered, He trusted in God, Mat. 27.43. And Cant. 8.5. The Faith of the Spouse is expressed by her leaning, or recumbing upon her Beloved. 
Vid. I. de Dieu. vel. M. Pol. Synop.  Faith is a relying, and staying on the Lord. 2 Chron. 16.7. Isa. 50.10.— Let him trust in the name of the Lord, and stay upon his God. Et innitatur, etc. Tanquam fulcro, 
Calv. & Muscul. in M. Pol. Synop.  nè labatur; omnem curam in illum velut pondus importabile conjiciendo. Faith is a looking to the Lord, Isa. 45.22. Psal. 123.2. Like the Israelites looking up to the Brazen Serpent, Joh. 3.14, 15. Faith is a committing our Souls, with all that is dear unto us, unto Christ to keep, 2 Tim. 1.12. A depositing our greatest Concerns with him. The believing Soul casts itself upon Christ, ventures its All with him.  
And no doubt but they that give us this description, or they that put this into the definition of Faith, scil. that it is A resting upon Christ alone for Salvation: no doubt I say, but they were ware of that great error, and mistake formerly so common, making Faith a full persuasion of the Heart, etc. As if Assurance was of the very nature and essence of Faith. And so was that French Divine (before cited) that describes it, 
Jo. Mestrezar.  to be A penitent Sinner's fleeing for succour to the Mercy of God in Christ. Indeed it was very needful to correct that error, which both gave the Papists such advantage against us, and gave such a wound to weak Believers, who would conclude, they had not Faith, because they had not a full persuasion that their Sins were pardoned for Christ's sake. Which is a quite different thing from Faith, as I have before shown.  
And yet Alas! how many poor Souls that are still under the same mistake! Many that complain, they cannot believe; when their meaning is, they cannot but fear, that they are not such, unto whom God hath promised the benefits of Remission, and Salvation. And yet if they be asked, Do you not believe the truth of whatsoever God hath spoken, or promised? And are you not willing to have Christ, as he is offered, to sanctify, as well as justify you, to rule, as well as redeem and save you? And do you not believe both his Power and Willingness to save all that hearty accept of him on his own terms: and that Salvation can be no other way obtained? And therefore (notwithstanding all your doubts and fears about the sincerity of your acceptance of him, yet) do you not resolve to cast yourselves on him? and do you not look to him alone for Salvation? This they could not deny, without bearing false Witness against themselves. Now this is Faith; though all that have it cannot see it in themselves: and therefore many true Believers doubt, whether they are pardoned, and shall be saved.  
In Faith there is a believing application of Christ and the Promises. As those Believers spoken of, Heb. 11.13. were persuaded of the Promises, and embraced them. They did not only assent to them, as true; but embraced them, as good; not only as good in themselves, but as good, and proper for them, they clavae to them. Indeed the holy Angels assent to the truth of the Gospel fully, and are marvellously taken with, admire and delight in the glorious Mysteries of Divine Grace, therein contained: but it is not their duty, and concern, to apply these things to themselves. But Believers apply these things, as most nearly concerning them. Though there be not always a sensible application of Christ and the Promise with Faith, (which one calleth an Axiomatical Application;) so as to say, and conclude, that Christ is mine, and the Promise, or promised benefits are mine; yet there is a real application, a willing acceptance of Christ, and resolved adherence, recumbency, and dependence on him.  
And yet I grant, that this Affiance, and Recumbency on Christ, (though it is certainly in the habit, and in Truth, where Souls truly accept of Christ on his own terms:) it is but weak, yea, sadly clouded with doubts, and fears in many true Believers. As Cruciger on his Deathbed, Invoco te quanquam languidâ & imbecillâ fide, sed fide tamen, etc. When a Soul hath let go its hold elsewhere, to take hold on Christ, yet many times it takes hold on him but with a trembling hand. That it is with a Believer, as with the four Lepers, 2 King. 7.3, 4. Why sit we here till we die? Let us go to the Syrians, if they save us, we shall live. As with Esther, Chap. 4.16. I will go to the King. If I perish, I perish. As with the poor Prodigal, Luk. 15.18. I will arise, and go to my Father. Though he knew not whether his Father would look on him, and bid him welcome, when he came. As one says, There is a Faith that is called a coming to Christ, 
Vines.  is a motion, a struggling to the Rock; as well as a Faith resting, and settling upon him. Nec qui Serpentis aenei aspectu sanabantur pariter erant perspicaces. 
P. Molin.  They that were cured with looking up to the Brazen Serpent, were not all alike quicksighted. Aliud est luctarifiduciam cum dubitatione, 
Chamier. Panstrat. tom. 3. l. 13. c. 8. §. 11. p. 416.  aliud nullam esse fiduciam. True Faith may be with many doubtings.  
And when one doubteth not of the truth of God's Word, and Promises; but only whether he be such an one, to whom the promised benefits belong; this is not the Sin of unbelief. And commonly the doubtings of Believers are of this sort, viz. not a distrust of God; but a mistrusting themselves, a suspicion of themselves, a jealousy of their own hearts, that they are not right. Surely, most Believers are troubled with doubtings of this kind. And indeed they have great cause to doubt of the truth of their Faith, that (as they say) never doubted of their Salvation in all their Lives.  
Yet further to lay down a few notes, whereby you may judge of your Affiance, and trust in Christ, whether it be sound, or no.  
1. A Sound Affiance in Christ is not without a self-distrust, and self-despair. Haec vera hominis fiducia à se deficientis & innitentis Domino suo. Bern. Have we received the Sentence of Death in ourselves, not to trust in ourselves? Do we let go all broken Reeds, and forsake all false props? are we taken off our own bottoms, that we put no confidence in the Flesh? Indeed Sinners are not so well inclined towards Christ, as to come to him, before a sense of their necessity drive them. They come not, till they see they have none else to go unto, that all other refuge fails them. And so long as any are for establishing their own Righteousness, they are (its true) like Paul, while he was a Pharisee (as the Pharisees were Men that trusted in themselves, that they were Righteous, Luk. 18.9.) but contrary to Paul, after he was a Convert, a Christian, who then would be found in Christ, not having his own Righteousness, etc. Phil. 3.9. In Hab. 2.4. A Soul that is lifted up, is opposed to one that lives by Faith. And I remember, One observes a more direct opposition betwixt self and Christ, than betwixt Sin and Christ: for (says he) Sin does accidentally drive us unto Christ, but Self does altogether draw us from Christ. It is indeed a fatal mistake, for Men to ascribe, and attribute that to their own works, or to any thing in themselves, which is proper to God's Grace, or to Christ's Righteousness, Satisfaction, and Merits. If ever we be saved, we must see ourselves lost, and undone in ourselves; and that we cannot be saved, but by Grace, in and through Jesus Christ: that there is Salvation in no other.  
It is true, most certain, and unquestionable, that without Holiness no Man shall see the Lord, Heb. 12.14. The unrighteous shall not inherit the Kingdom of God, 1 Cor. 6.9. So we cannot be saved without an inherent Righteousness; yet we are not saved for it. This is a necessary qualification unto, not the procuring cause of Salvation.  
It was the carnal Jews overthrow (as we see, Rom. 10.3.) that they set up their own Righteousness, confronting God's free Grace, and Christ's Merits.  
Mr. A. 
Disc. of the two Covenants. p. 124, 125, 126.  gives a threefold account, why it might be called their own Righteousness in opposition to the Righteousness of God. 1. Because they sought the pardon of their Sins by that only which was their own; their own Sacrifices.— 2. Because they did not think Regeneration or supernatural Grace necessary to the obtaining of it; but a literal observation of the Law and Circumcision, such as passed for a Righteousness among Men.— 3. Because it was a way of seeking to be justified of their own devising, and not of God's appointing.  
And Mr. B. 
At the end of his Aphor. before the Appendix.  distinguisheth (which we must attend to, and well observe)" Betwixt works of the Gospel, i. e. in Subordination to Christ, as conditions of our full Justification and Salvation by him: 2. And works commanded in the Gospel used as works of the Law, 
Vid. Cathol. Theol. l. 1. part. 2. p. 72. §. 170 p. 75. §. 188. p. 81. §. 196.  or to legal ends, viz. to make up in whole or in part our proper legal Righteousness; and so in opposition to Christ's Righteousness, or in co-ordination with it. In the first sense (as he says) they are necessary to Salvation: in the second, damnable.  
2. A Sound Affiance in Christ is ever joined with an hearty acceptance of him, and sincere subjection to him. We cannot truly rely on Christ, as a Saviour, while we refuse and reject him, as Lord and King. He will not save any upon such terms. But as Jeptha said, If I deliver you, shall I be your Head? Non est hoc ingenium fidei (as Camero) this is not the disposition and property of true Faith, to separate Salvation from the means of Salvation. It will not separate the end from the means, or the Benefit promised from the Condition upon which it is promised.  
They have very dishonourable thoughts of God, that hope he will pardon them in a way of Transgression. In Exod. 34.6, 7. where the Lord most amply sets forth his abundant Grace and Mercy; yet this is added, that he will by no means clear the guilty, that is, acquit the wicked (as Nah. 1.2.) 
Tom. 2. l. 4. c. 1. §. 1. Col. 340.  And as Zanchy observes, this is part of his goodness, from Exod. 33.19. I will make all my goodness pass before thee, and I will proclaim the name of the Lord. So the goodness of God will not suffer the clearing of the guilty. Should he have favour towards wicked, impenitent ones in their Sins, he should not be so good a God, as indeed he is. And what unworthy thoughts have they of Jesus Christ, that would make him the Minister of Sin, or a Patron, and encourager of Men in their Sins?  
As they were reproved, Mic. 3.11. for leaning on the Lord, when their do were against the Lord: it is a great Sin, for any Man to rely on Christ to save him, who yet is in League with Sin, who does not truly resign up himself unto Christ. There is no peace, saith the Lord, unto the wicked, Isa. 48.22. Salvation is far from the Wicked (says the Psalmist) for they seek not thy Statutes. What can be more plain than this, that it is not a right trust, 
Quanquam nec●siducia illa dicenda sit sed insensibilitas quaedam, & dissimulatio perniciosa. Bern. In Annunc. Dom. Ser. 3.  but very gross Presumption, to expect Salvation by Christ without a willing and hearty subjection to him? For this is not only to believe without a Promise (which is enough to show the groundlessness of it:) but also to believe contrary to the express word of Christ (which further shows the great impudence of it.) He has declared the contrary. Luk. 19.27. But those mine Enemies which would not that I should reign over them, bring hither, and slay them before me. 2 Thes. 1.7, 8, 9 The Lord Jesus shall be revealed from Heaven, with his mighty Angels, in flaming Fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the Glory of his Power. That all such as love and live in Sin, and will not be ruled by the Laws of Christ, should know, the Word assures them, that if they so continue, Christ will not save, but condemn them.  
3. A Sound Affiance in God and Jesus Christ for Salvation is usually accompanied with a trust, and dependence on the Lord, for temporal Mercies too, for what he sees good for us here. As we may allude to that, Joh. 3.12. If I have told you earthly things, and ye believe not; how shall ye believe, if I tell you of heavenly things? If we have no Faith in the Promises concerning Temporals; how can we pretend Faith in those of an higher Nature? Can we trust the Lord for our Souls, and yet fear to trust him for our Bodies? Do we trust him to give us the everlasting heavenly Inheritance; and yet dare we not trust him for present maintenance? Do we depend on him, to raise our Bodies out of the Dust at the last day, to a Life of Glory and Immortality; and yet have we no dependence on him, to support us under, or deliver us out of our troubles here? How strange a thing were this?  
It is the same principle of Faith, that applies both Temporal, and Spiritual Promises: as the Israelites with the same Eyes beheld the Brazen Serpent, and other common Objects.  
It is true, as Faith is not perfect in the strongest Christians, there are remainders of distrust, which they cannot but oft discover in themselves, and which they are ashamed of and humbled for. Even Abraham himself, the Father of the Faithful, he that was so strong in Faith, that having God's Promise, could believe seeming impossibilities; yet was he sometimes staggering, through fear and distrust, Gen. 12.12, 13. and Chap. 20.2. But what should such think of themselves, in whom distrust is predominant? such as are given up to distracting fears and cares concerning this Life? such as yield up themselves to base, sinful distrust, without any resistance? such as are continually limiting God, and dare not take his Word, his Bond alone, but must have others bound with him, must always see a probability of the thing from second causes? Such as whenever they are in any straight, or trouble, cannot wait upon God, but are for making haste, presently betake themselves to any sinful shift, indirect courses, unlawful means to help and extricate themselves? Such whose expectation is not from the Lord, nor their dependence on him concerning the things of this Life, how can it be thought, that they depend on him about their greatest, and everlasting Concerns?  
Indeed if we are come to this, we shall not look so much at the things that are seen, as at the things that are not seen: We shall be chief taken up about our Spiritual, and Eternal State, and less regard Temporal things. Faith would show us greater things than these. But how many (alas!) that venture their Souls, and while they care not what becomes of their Souls, or on what grounds they venture them, they fond conceit, that they trust God, and Christ with their Souls; while yet they have no trust in God so much as for their outward Man: but are still shifting for themselves, without eyeing God's Will and Word, or Providence; or if they know not how to help themselves, are presently sinking in despondency, and quite swallowed up with distrustful fears, cares, and grief.  
Thus far of the several Acts of Faith: It's proper, Elicit Acts.  
I shall further add a few Scripture-notes, whereby Saving-Faith may be known.  
(1.) Where Faith is, Christ is precious. 1 Pet. 2.7. Unto you which believe he is precious. That which is called precious Faith, will teach us to account Jesus Christ precious, and all of Christ precious.  
Thus to Believers the Person of Christ is precious. 1 Pet. 1.8. Whom having not seen, ye love. Believers that never saw him with their Eyes, yet believing him to be such an one indeed, as he is set forth in the Word, they are exceedingly taken with him, they cannot but admire him. As the Spouse in Canticles was at a loss for expressions, high enough, to show the loveliness, and excellency of her Beloved. After all that she had said in her description of him, Cant. 5. she thinks herself very short: and therefore concludes, ver. 16. Yea, he is altogether lovely. There is no true Believer, but has high admiring thoughts of Christ, sees him to be the chiefest of ten thousands.  
To such his benefits are precious. The Blood of Christ, how precious! 1 Pet. 1.18, 19 And how precious are the benefits purchased by his Blood! How do Believers prise a pardon! How do such prize an Interest in Christ, counting all things but loss and dung to that! The Graces, the Fruits of the Spirit, how do they prise these above Riches, above the most precious Fruits of the Earth!  
The Love and Favour of Christ, how do such prize it, far above the Favour and Friendship of the World. Lord, do thou smile, (will such a Soul say;) and I can then be content, though the World do frown. Thy love is better than Wine, Cant. 1.2. Nothing in the World would so cheer the Hearts of the Faithful. The presence of Christ, Communion and Fellowship with Christ is highly prized of every believing Soul.  
The Name of Christ is precious unto such, and those things that bear his Name. His Day, the Lords Day, accounted of above all other Days. His Ordinances are prized. The Doctrine of Christ as precious Ointment poured forth, Cant. 1.3. His Word more precious than Gold. His Promises exceeding precious, 2 Pet. 1.4. And Prayer is accounted a precious Privilege; even that we may ask the Father in his Name. Believers would not for a World be without this Privilege. Thus Chest is precious to Believers, and all of Christ, his Person, his Offices, his Benefits, his Ordinances, all are precious.  
But further, that you may not be mistaken here, thinking that you prise Christ, when it may be, the Lord sees, you are yet such as despise him, take these two or three notes, to try yourselves by.  
1. If now Christ be precious to us, as he is to them that believe; then certainly, we are come to see our former vileness, when we had base, low, unworthy thoughts of him, and when our carriage was nothing less, than a contempt of him. How oft was Christ, with all his precious benefits, graciously offered to us in the Gospel, while we did most unreasonably, and ungratefully reject him? we would none of him. How long did we prefer the World, and our base Lusts before him? when we were called on to follow Christ, how shy, how backward have we been; as ashamed of him, or having better thoughts of our old Masters, the Lusts and Pleasures we have served, which we were loath to forsake for him? Oh, our Sin, and Folly, that ever we despised such a precious Saviour! What a shame is this, that ever any of the Sons of Men should be ashamed of Christ? And what horrible vileness is this, for any of us to have base thoughts of Christ? And have not they base thoughts of Christ indeed, who prefer some base Lust before him? Hath he deserved to be so slighted, and set at nought? As he said to the Jews, when they were ready to stone him, Many good works have I shown you from my Father, for which of those works do ye stone me? What? After such unparallelled Love and Compassion as he hath shown towards us poor, lost Sinners, even when we were Enemies, showed in such a costly way, as that of his most wonderful humiliation, even to his dying a most painful, shameful, and accursed Death for us, to purchase Pardon and Salvation for all that will accept him; should we requite him so, even reject him, preferring his and our most deadly Enemies before him? Was so great folly, baseness, and ingratitude ever heard of? Surely, if now we are come to see the worth of a Saviour, and to prise him indeed, we cannot but be greatly ashamed to think how we, for trash and dung, have sometimes trampled on that Pearl of greatest price. Our former Sin, of making light of Christ, will now lie heavy; and we shall be deeply humbled for it.  
2. If now Christ be precious to us, as he is to them that believe, than we have learned to prise him above all things in the World. Pray observe this, we prise not Christ at all, till we prise him above all. You may persuade yourselves, Sirs, that you have very good thoughts, high thoughts of Christ, as you can speak honourably of him: but if you do not really prise him above your Profits, your Pleasures, your Credit, or Honour, or any thing you can have, or expect in the World, I must tell you, you do shamefully undervalue him. What low thoughts had Judas of the Lord Jesus, who sold him for thirty pieces of Silver (the price of a Slave; as some have noted from Exod. 21.32. the lowest price, that the vilest of Men were rated at)? So do not they prise Christ at a goodly price, that prefer worldly things before him? Yea, suppose one to have an equal love, and estimation of Christ, to that he hath of worldly things (though indeed the Scales here are never even, never at an aequipoise, but the one or the other will weigh down; yet if that were so) it would not do. Christ is set too low, while any thing in the World is equalised to him, and suffered to stand in competition with him. Luk. 14.26. If any Man come to me, and 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. [Hate not] comparatively. Loving in a less degree is sometimes termed hating in Scripture. As Jacob is said to have hated Leah, loving Rachel much more, Gen. 29.30, 31, 33. But it would not have agreed with Jacob's Piety, to have hated Leah, taking the word strictly. And to hate natural Parents is unnatural, and impious; and to hate one's self is against Nature, and impossible. That we must there understand a less degree of loving. And as Christ will be advanced above all the World in our Affection; so will he be preferred in our account, and estimation. Indeed how can we love him above all, if we do not prise him above all?  
3. If Christ be precious to us, then certainly we cannot endure to see, or hear Christ vilified, and dishonoured. It will grieve us at Heart, to see this Pearl trodden under Foot. We could be more content to be vilified for him, than to see him contemned. How would it move us, to hear and see a special Friend, (whom we most highly esteem) reproached and abused? As Jonathan was grieved for David, because his Father had done him shame, 1 Sam. 20.34. That Christ is generally so lightly esteemed, yea, so much dishonoured in the World, and that many of ours make light of him, this will be very grievous to us, if indeed Christ be precious to us. And as Jonathan took David's part there, we shall be ready to plead for Christ. We would not have him despised of any, if we can help it. We would be commending him to others, and especially to ours.  
4. If Christ be precious in our account, we shall be restless, and unsatisfied, till we have in some good measure cleared up our Interest, and propriety in him. As the Apostle, Phil. 3.8. I count all things but loss for the excellency of the Knowledge of Christ Jesus my Lord. One that sees how precious Christ is, cannot but earnestly desire to know further, that he is his Jesus, and his Lord. A Believer who sees his All bound up in Christ, (lose Christ, and lose all) how will he pray, search, use diligence to have his Interest in Christ evidenced, and made sure? As if a Man's title to House and Land, and all he had in the World be in question, he would not rest, till he had got his title cleared.  
(2.) Saving Faith is Sanctifying. Act. 26.18. Sanctified by Faith. Act. 15.9. Purifying their Hearts by Faith. No Salvation without Sanctification. 2 Thes. 2.13. God hath from the beginning chosen you to Salvation, through Sanctification of the Spirit, and belief of the Truth. Saving-Faith, and Sanctification are linked together. The one necessarily inferreth, and draweth on the other. 
Rolloc. in loc. pag. 295.  Spiritus nos Sanctificans emanat quasi ex Christi sanguine fide apprehenso, nobisque applicato. Faith is nor only a part of Sanctification as it is a Grace, and as other Graces are: but (as some call it) a Mother-Grace, and a Root-Grace, from whence other Grace's spring, it is introductive of Sanctification, and of other habitual Saving Grace. As upon our first believing in Christ, and accepting of him, we are thereby interested in him, and united to him, not only to be justified by his merit, but also to be sanctified by his Spirit. As we are said to receive the promise of the Spirit through Faith: Gal. 3.14. And Eph. 1.13. In whom also after that ye believed, ye were sealed with the Holy Spirit of Promise. Indeed it is by the special influx, or operation of the Spirit, that a Man puts forth the Act of Faith at first; and upon this, the Spirit is further given, to dwell in him, or a principle of Grace, renewing, sanctifying habits are wrought in him, seated in his Soul, still disposing and inclining unto gracious Acts, to a life of Holiness and Obedience. Christ is said to dwell in the Heart by Faith, Eph. 3.17. He dwelleth in us by his Spirit. And it is Faith, that letteth in Christ, and the Holy Spirit into the Heart, to dwell there. Thus Faith ushereth in the Spirit of Sanctification. And so, if any Man be in Christ (by Faith) he is a new Creature, 2 Cor. 5.17. Compare Gal. 5.6. with 6.15. In the former you have Faith; in the latter a new Creature. Thou art not a true Believer, if thou art not a new Creature.  
And as we enter into a state of Sanctification by Faith; So by Faith we make progress in it. As the Life, which the Apostle lived, after he came in to Christ, was by the Faith of the Son of God, Gal. 2.20. He was still drawing virtue from Christ, and receiving of his fullness, even Grace for Grace. As Faith hath respect to the several parts of the Word, not only Doctrines and Promises, but Commands, and Threaten too. So it hath an influence on all other Graces, and hath an hand in all acts of Obedience, that a Believer performs, as we see in Heb. 11.  
Therefore if you would know, whether you have Saving-Faith, inquire seriously whether you are Sanctified by Faith. And to give you some help here.  
1. Where Sanctifying Faith is, there is not only an outward, but an inward change.  
Sanctifying-Grace is properly and immediately seated in the Soul, (as its Subject) and the Soul is really changed by it; though not as to its substance, yet as to its qualities. The Heart is new-moulded. There are new dispositions, inclinations, and affections in the Soul. It acteth from a new Principle, and aimeth at other ends. The Body is not changed by Grace, either in substance, or quality, immediately: but being under the government of a Soul, that is sanctified, and being a part of one, that is by Grace truly resolved for God, and his Service, it will certainly be engaged, and used for God too, according to Rom. 6.19.  
Indeed such cannot be sanctified, who are not so much as outwardly reform. Such as were known to be common Swearers, Sabbath-breakers, Drunkards, etc. and are so still, one may pronounce them, , , 1 Cor. 6.11. Such were some of you: but ye are washed, but ye are sanctified. To be sanctified, and to live, and continue in gross known Sin, are estates directly opposite.  
Yet there may be an outward reformation without true Sanctification. Sanctification connotates a change of Heart, and Life both. Not a bare abstinence from the outward act of Sin; but a mortifying of it, and a dying to it. Not a leaving it in practice only; but a forsaking it in affection too. That the Heart, which was set upon its Lusts, is now turned, and set against them: it now loathes what it was formerly in love with.  
Now is thy heart purified. Jer. 4.14. O Jerusalem, wash thine Heart from wickedness, that thou mayst be saved. It is not enough to have hands washed; but our Hearts must be cleansed, if we would be saved. Psal. 24.3, 4. Who shall ascend into the Hill of the Lord? He that hath clean hands, and a pure Heart. What is it to live free from gross Sins, to be no Extortioner, Oppressor, Swearer, Drunkard, Adulterer, etc. but to be like a whited Sepulchre, which appears beautiful outward, but within is full of all uncleanness? as the Pharisees that outwardly appeared righteous unto Men; but within were full of Hypocrisy and Iniquity? What is it for one to change his Life and Course; while his Heart and Mind is not changed? Though he that was given to Stealing, should steal no more: and he that was given to Lying, Cursing, Swearing, should no more Lie, or Curse, or Swear: and he that was given to Tippling and Drinking, should no more be intemperate; this will not prove a Man Sanctified. You may be civilised, and yet not sanctified. For a Man to argue thus, I am not guilty of open profaneness, therefore I am a Saints; is no better arguing, than to reason thus, I have not the Plague, or Leprosy; therefore I am a Sound Man. But who knoweth not, that a Man may be Sick of divers other Diseases, who is free from these? And may not one die of a Fever, or Consumption, though he have not the Plague?  
2. If we are sanctified by Faith, there is not only a negative, but a positive change wrought in us. One that is Sanctified, hath put off the old Man, and put on the new. He may say, by the Grace of God I am not what I was sometimes: and by the Grace of God I am what I am. He is not now what he was before: he is now what he was not before. Once he was Proud, Self-conceited: but now humble, self-abhorring. Once very vain, and (it may be) profane: but now strict, and serious. Once altogether selfish: but now selfdenying. Once he was (at least in his Heart) an Enemy to the Power of Godliness, and perhaps a scoffer at Holiness: but now a lover, and follower of what before he had so great a Prejudice and Antipathy against. Once he was very backward to Religious Duties, to the strict observation of the Sabbath, to the reading of the Word, to Family-Prayer, and secret Prayer, etc. but now his delight is in Holy Duties, and he could not live without them. Once his Heart was wholly set upon Sin, and the World: but now in a good measure weaned from the World, now resolved and set against Sin, now set upon God, and Christ, set upon Holiness, and Heaven and heavenly things.  
3. If we are sanctified by Faith, than there is a thorough change wrought in us. As the Apostle prayeth, 1 Thes. 5.23. The very God of Peace sanctify you wholly— your whole Spirit, and Soul, and Body. 2 Cor. 5.17. If any Man be in Christ, he is a new Creature: old things are passed away, behold, all things are become new. [Behold] q. d. this is a thing to be well observed. Sanctifying grace makes a great change indeed: Mark it. [Behold all things are become new.] The new Creature hath a new Heart, a new Tongue, a new Life. The new Creature walks by a new Rule, is for new Designs, new Employment, new Company, new Delights.  
Sanctification is a renewing of the whole Man. As in our natural state, corruption overspreads the whole Man (for which reason it may be called the old Man;) So if we are sanctified, Grace makes a change on the whole Man (for which cause it may be called the new Man;) though it makes not a perfect change here in this Life. The new Creature is renewed in every part, though he be renewed but in part, while here. He has a perfection of Parts, though not of Degrees. As a Child hath all the Parts of a Man, though not a● Man's Proportion. As when Day breaketh, the whole Air is immediately enlightened, though not in that degree, as when the Sun is up, and shineth in its Strength. As Fire quickly enters all the Pores of the Iron, put into it; though it is not presently red hot. Sanctifying Grace worketh upon the Judgement, Will, Affections, upon the whole Soul, all its Powers and Faculties.  
And hence ariseth a main difference betwixt the Conflicts of the Regenerate, and those Contests which are in the Unregenerate. There is oft a great Contest in an Unregenerate Man betwixt his Conscience convinced, and awakened, and his corrupt Will, and vile Affections. Conscience calleth him one way; while his Will, and Affections draw him a contrary way. But in the Regenerate there is warring in the same Faculties. As all the Faculties are renewed, though but imperfectly: Hence as the Twins (Jacob and Esau) strove in Rebeckah's Womb; so there is Flesh and Spirit, the remainders of Corruption, and a Principle of Grace striving in every Faculty. Not only an enlightened Conscience against Sin, but the habitual bent of the Will and Affections against it too. The renewed part of the Will and Affections, or to speak more properly, that new gracious quality in the Will and Affections, against the Unregenerate part, or what remains of the old Man in them. And though that better Principle is sometimes born down, through the impetuousness of Temptation, etc. yet hence it is, that a Regenerate Man sinneth not with full Will and Consent, as he did, before he was Regenerate.  
Again, Sanctifying Grace maketh a thorough change, turning the Soul from all Sin, to hate every false way. So that no Iniquity is regarded in the Heart. One that is Sanctified, is for cleansing himself from all filthiness, both of Flesh and Spirit.  
Again, It makes a thorough change, inclining the Soul to Obedience unto the Will of God in all things; To have a respect to all God's Commands. An holy Rule, and an holy Heart do well agree. As the Apostle saith, Rom. 7.22. I delight in the Law of God, after the inner Man.  
4. If we are Sanctified by Faith, we are for making progress in Holiness, till we come to Perfection. As we may see natural things growing up to Perfection in their kind, the Seed growing up to a flourishing Plant, the Set growing to a Tree, the Child growing till he becomes a Man: So Sanctifying Grace is of a growing nature. And though all that are Sanctified, are not of the same pitch and stature in Grace, yet all are endeavouring and breathing after Perfection. The least Saint would be perfectly Holy, and the highest Saint cannot but see great imperfection in himself, and so is grieved, that he is no more Holy. Such never think they have Grace enough, while they may have more. But as for such as cry up a mean in Religion, and conceit they need be no better than they are, and desire to be no better, they that like to stand at a stay, are not right. Certainly there is no good Man, but desires to be better than he is.  
3. 
Mors fidei est separatio charitatis. Bern.  True Saving-Faith worketh by Love. Gal. 5.6. It worketh, it begets Love, and it works by Love. Indeed Faith, and Love are two most active Principles that will set the Soul on work.  
How doth Faith beget Love?  
Why thus: As it persuades the Soul of the love of God to us miserable lost sinners, in giving his Son, his only begotten Son; and the love of Christ, in giving himself for us, for our Redemption. As it persuades the Soul of the rich and free Grace of God, in offering his Son; and of Jesus Christ, in offering himself to us, together with the greatest benefits we can think of, or desire, to make us for ever happy. That such things should be done for, and offered unto such undeserving, and illdeserving Creatures, that Christ, the Beloved, and only begotten Son of God, should die for us Sinners, for Enemies, to reconcile us to God; and not only offer us a Pardon, written in his Blood; but a Kingdom, an heavenly Inheritance, purchased by his Blood, how admirably taking are such expressions of Divine Grace and Love! Shall not such love constrain us? 1 Joh. 4.10. Herein is love, not that we loved God: but that he loved us, and sent his Son to be the propitiation for our Sins. And ver. 16. with ver. 19 We have known and believed the love that God hath to us. We love him, because he first loved us. Suppose a condemned Traitor, that could have expected nothing but the stroke of Justice, and a shameful Death, should yet have a Pardon offered him, under his Prince's Hand and Seal, with a Promise of the greatest Dignity and Promotion in the Court and Kingdom, that a Subject was capable of; if he would hearty acknowledge his offence, and faithfully promise Loyalty for the future: how would his Heart melt, as overcome of such kindness, and Clemency! But we may well say here, Is this the manner of Man, O Lord God? Is there any parallel to be found, or thought of, to the love of God, and Jesus Christ, towards poor lost Sinners? When David had spared Saul's Life, (1 Sam. 26.) how it wrought upon him? Is this thy Voice, my Son David? I will no more do thee harm, because my Soul was precious in thine Eyes this day. But Faith will give us to see, that our Souls were much more precious in the sight of Christ, who gave himself a ransom for them.  
Again, As Faith shows the Soul the wonderful, and matchless love of God and Christ to Sinners; so likewise it presents God in Christ to the Soul, as the most desirable Object in all the World, and the most worthy of Man's Love. By Faith Moses endured, as seeing him who is invisible: and by Faith Souls fall in love. 1 Pet. 1.8. A sight of God and Christ by Faith, will work love to him. Faith discovers the greatest amiableness to be in him.  
And thus indeed there is some degree of love in the very first act of Faith, as saving. It is impossible to conceive, that a Man should accept of Christ without a desire of him, without affecting and embracing him, as a most suitable Good. Though the Act of Assent be before the Love of Desire; yet this Love ever goes along with the Act of Consent and Acceptance. As one says, We do not accept, 
Mr. Baxter,  or marry Christ first, and only love after: but lovingly accept him. When we give up ourselves to God, and Jesus Christ to be saved by him in his appointed way, surely we have a liking of him, to whom we give up, and make over ourselves. We must needs prefer him in our Judgement, and Will, in our desire, and choice before all other.  
Therefore our Faith is not Saving, if it worketh not love; yea, if it doth not cause us to love God, and Jesus Christ above all; so that we could forsake all for God, and Christ. And the predominant love of God and Holiness (as Mr. 
Cathol. Theol. Book, 1. Part. 2. §. 17. p. 91.  B. hath it) is the very Heart of the new Creature. And as Christ (as Mediator) is the summary means and way to the Father, to bring Man home to his Creator; So Faith in Christ is a mediating Grace, to work in us the love of God.  
And then Faith worketh by Love. Indeed when this Love is kindled in the Heart, (it is a most powerful, a leading, and commanding Affection) it will work upon all the Affections. Then there will be grief, and sorrow for having offended God, there will be fear of displeasing him, an hatred of what is offensive to him, a desire to please, and enjoy him, delight in his Service, and in ways of communion with him.  
So Love will put a Man upon Action. This would make us active for God, to promote his Honour, and Interest. And his Commands would not be grievous to us. Yea, this would make us ready not only to do, but also to suffer for him. This would help us to hold out in a way of Obedience, and patiented Suffering. If we love the Lord, we shall cleave to him with full purpose of Heart. But of the Grace of Love see more afterwards.  
4. True Faith overcometh the World. 1 Joh. 5.4, 5. This is the Victory that overcometh the World, even our Faith. Who is he that overcōmeth the World, but he that believeth? Faith is a victorious Grace, and every true Believer is a Conqueror. He is a greater Conqueror than Alexander the Great. He obtaineth a better Victory, a more gainful, and glorious Conquest of the World.  
It is true, that Believers do not here obtain a full, and absolute Conquest of the World. And where Faith is but low and weak, this Victory is less discernible. But as the more a Christian is raised above the World, the more doth the Truth, and soundness of his Faith appear; so while a Man is at the World's command, and plainly captived by it, he may know, that his Faith is not sound, and saving. That Faith will never bring a Man to Heaven, that cannot raise him any degree above the 
* Ne sane mirum videri potest si nequaquam vincit, quae nec vivit quidem, Bern.  World.  
1. True Faith will overcome a smiling, flattering, enticing World.  
The World indeed, as it is God's Creature, is to be loved, and used for him: But as Man's Corruption hath made an Idol of the World; as it is that wherein Men commonly place their Happiness, as it is set in Competition with God and Christ, or set in Opposition; thus it is to be despised, renounced and crucified. Thus the World is an Enemy indeed; an Enemy that we did vow and covenant against in our Baptism, when we were solemnly listed into Christ's service. It is a deadly Enemy; if we do not overcome it, it most certainly overcometh us; and a we shall fall and perish by, and with the World. The Apostle hath told us plainly, That their End is Destruction, whose God is their Belly, and who mind earthly things, Phil. 3.9. And such as are Lovers of Pleasures, more than Lovers of God, have no more than an empty Form of Godliness, denying the Power thereof, 2 Tim. 3.4, 5. When Man fell from God, he fell to the Creature, he fell down to the World; and he cannot return to God, without being loosened from the Creature, and raised above the World. While a Man rests in the World, he stayeth at a broken Cistern, he neglects and forsakes God, the Fountain of living Waters. And how can ye believe which receive Honour one of another, and seek not the Honour that cometh from God only? Joh. 5.44. So such cannot be sound Believers, that are more for the World's favour, than for the favour of God. Such cannot be sound Believers, that are more for carnal Pleasures, than for spiritual, than for those everlasting Pleasures at God's right-Hand; or are more for worldly Riches, than for Treasure in Heaven.  
True Faith would lay the World, and worldly Things, low in our esteem, low in our thoughts. Faith judgeth of them by the Word; it weighteth them in the Balance of the Sanctuary; it compares earthly and spiritual things, worldly and heavenly things, things temporal and things eternal together. Thus the World appears a vain, empty, worthless, base and contemptible thing indeed to a Believer, not fit for him to set his heart upon, but to get under his feet. 
* Non incurvet terrenum opus, quem s●des coelestium erigi●. Bern.  And when worldly things come to stand in competition with God, and Christ, and Heaven, a Believer cannot but account them Loss and Dung.  
An Unbeliever for want of Faith makes light of Christ, and his Benefits; makes light of a Crown of Glory, of Heaven's Happiness, revealed and offered in the Gospel. He looks on them but as pleasant Fancies. and golden Dreams; but things of Sense, even momentary Pleasures, and perishing Riches, are more taking with him: These he looks upon as real, the other he accounts but imaginary or uncertain.  
But a true Believer (on the contrary) has a sight of those things within the Veil, by Faith. Faith is the Evidence of things not seen. Thus he hath found the hidden Treasure, he has found the Pearl of great price, he has made a discovery of the good Land, that flows with Milk and Hony.  
Faith is that Spy, that gives him certain intelligence of the heavenly Canaan. He is put out of doubt of the infinite Treasures that are in Christ, of that fullness of Joy, and the everlasting Pleasures that are in God's Presence in Heaven. Though Eye hath not seen, nor Ear heard, neither have entered into the Heart of Man, the things which God hath prepared for them that love him; yet God hath revealed them to such by his Spirit, 1 Cor. 2.9, 10. The Spirit working Faith, gives the Soul a view of them. And hence it is, that worldly things appear to be but empty Bubbles, and mere Trifles, compared with spiritual things, with things above. Thus the World's Markets are marred with a Believer. He can no more value earthly things at the rate that Worldlings do. He is clearly convinced, that he should be an infinite Loser, if he should throw away his Soul, and forgo all Interest in God, and Christ, and Heaven, for such poor Commodities as these are. He knows where to bestow his best and most serious Thoughts, his Heart and Affections better than on the World. He sees worldly things to be valuable, only so far as they may help him forward in God's service, and in Heaven's way; but when they would be a hindrance, and pull-back, would be tempting him from Christ, would take him off from his Duty, from his main work and business of serving and glorifying of God, and working out his own Salvation; he looks upon them not only as vain Shadows, but as deadly Snares.  
Well Sirs, Apply these things to your Hearts. While the World, either worldly Pleasures, or Profits, etc. bear greatest sway; while our Hearts and Affections are captivated by them, and our Lives ruled and governed by them, we do but vainly pretend to Faith. The World loseth its commanding Power, the World is in some measure conquered, and subdued, it is brought low, where Faith cometh.  
You have heard before, that a true Believer accounts Christ precious; and here you see that he contemns the World. Indeed it cannot be otherwise; but look how much Christ is raised in a Man's esteem, so much the World and worldly things go down.  
2. True Faith overcomes a threatening, frowning, raging, storming World. A sound Believer will not forsake Christ, his Truth and Ways for any thing the World can do, or threaten, Rev. 2.7, 8. He that overcometh shall inherit all things; and I will be his God, and he shall be my Son. But the Fearful and unbelieving— shall have their part in the Lake, which burneth with Fire and Brimstone; which is the second Death. Observe here, the fearful and unbelieving are opposed to him that overcometh. And the fearful and unbelieving are coupled together; predominant carnal Fear and true Faith are inconsistent. Such as are offended when Tribulation and Persecution arise, such as in time of Temptation fall away, were never sound Believers.  
It is true, Sometimes in an hour of Temptation, a Believer is sore shaken; but though he fall, he shall arise, and recover himself; as Peter did, and Cranmer, and others. He may fall, but does not fall away. Again, it is true he may have many fears, that he shall not be able to hold out in the time of Trial; but he is safer for those Fears that cause a godly jealousy over himself, that quicken unto Prayer, that keep him on his Watch. Self-suspition is a means to preserve and secure the Soul, which Self-confidence would betray and overthrow. But tormenting Fears (I grant) would show Faith to be but weak; yet notwithstanding a true Believer may have such Fears, they are not predominant; still he is kept by the Power of God, and kept through Faith.  
As by Faith Moses refused the Honour of being called the Son of Pharaoh's Daughter, and refused the Pleasures of Sin, with the greatest Treasures in Egypt, as he thus overcame a flattering World; so likewise by Faith he chose to suffer Affliction with the People of God, and chose Reproaches for Christ, and forsook Egypt, not fearing the wrath of the King. Thus he also overcame a frowning and a raging World by Faith. And all true Believers have the same Spirit of Faith, though not in that heroical degree.  
And Faith will teach a Man to account upon Sufferings. All that will live godly in Christ Jesus shall suffer, must look to suffer in and from the World, 2 Tim. 3.12. A Man cannot follow Christ therefore, except he deny himself, and take up his Cross.  
Again, Faith concludes, that Sin is far worse than Suffering. That it is the greatest Folly in the World, to run upon Divine Displeasure, to avoid Man's Displeasure. That the World cannot afflict any Torments on the faithful, like those which God hath threatened, and will most certainly inflict on the faithless Apostates. Fire and Faggot is a light matter to that Fire and Brimstone, which God hath prepared to be the portion of the fearful and unbelieving.  
And further; Faith concludes, that all the Sufferings of this present time are not worthy to be compared with the Glory that is to be revealed. That our light Afflictions which are but for a moment, shall work for us a far more exceeding and eternal weight of Glory. Thus true Faith will help us to overcome the World. If we have this Faith, than we are not of them who draw back unto Perdition; but of them that believe (and persevere) to the saving of the Soul.   
ACT. 11.18. 
— Then hath God also to the Gentiles granted Repentance unto Life.  
REpentance is not a more common than necessary Subject. It is part of the Foundation of Christianity, Heb. 6.1. And without true Repentance, men's hopes of Salvation are built on the Sand. I do not say, that any Man is saved for his Repentance; yet (speaking of the Adult) we must say, that none are, or can be saved without it. Except ye repent, ye shall perish, Luk. 13.3, 5. Repent, and be Converted, that your Sins may be blotted out, Act. 3.19. without Repentance no Pardon, no Remission, and consequently no Salvation.  
But what is this Repentance unto Life? And how may it be known?  
In the late Confession of Faith (chap. 15.) a good and full account is given of it, viz. By it a Sinner, out of the sight and sense not only of the danger, but also of the filthiness and odiousness of his Sins, as contrary to the Holy Nature, and Righteous Law of God, and upon the apprehension of his Mercy in Christ to such as are penitent, so grieves for, and hates his Sins, as to turn from them all unto God, purposing and endeavouring to walk with him in all the ways of his Commandments.  
The Subject of Repentance is a Sinner, Mat. 9.13. I am not come to call the Righteous but Sinners, to Repentance. In Paradise, while Man retained his Innocency (which indeed was but a while) he had no need of Repentance. In Heaven the Saints are made Perfect in Holiness, and so have no more occasion for Repentance. The Subject of Repentance is a Sinner. Yea, a Sinner of some hopes. In Hell (a place full of Sin, as ever it can hold) there is no hope of obtaining Pardon, or finding Mercy, and so no place for Repentance. Hell, that is full of Despair, has no place for Repentance. Only upon Earth, as there is no Man that liveth and sinneth not; and as God hath graciously promised pardon to all that truly Repent, here is both an engagement upon Sinners, and encouragement for Sinners to Repent.  
Some go further, and make the Subject of Repentance a believing Sinner. Supposing that Faith (in order of Nature) goes before Repentance. As I conceive, the principle or habit of Faith, and of Repentance, and other, Graces are infused together. But by the special help, and operation of God's Spirit, the Soul is first enabled to put forth a gracious act, in consenting to the terms of God's Covenant, actually closing with, and accepting of Christ, as he is there offered; upon which the Spirit of Grace is given, to dwell in the Heart, gracious habits are implanted in the Soul, as a new nature inclining it to such acts, (Which I could wish added to what I have written in a former Treatise, scil. of the Covenants. p. 224, 225.)  
Now though the general assenting Act of Faith must necessarily be supposed to go before Repentance, as it is in the Will, 
Cathol. Theol. lib. 1. par. 2. p. 84.  (as Mr. B. noteth) yet a Man cannot truly accept of Christ as a perfect Saviour, without a sense and feeling of the burden of his Sins, and being humbled under it; nor can he accept of Christ as Lord and King, without a resolution, and hearty purpose of turning from all Sin unto the Lord. That in the very first act of Faith, as saving, there is Repentance also included.  
Repentance may be thus distinguished; 1. It is either initial, or continued. Initial Repentance at a Man's first Confession: Continued, that which follows through the course of ones Life afterwards.  
2. There is an habitual and virtual Repentance, a Disposition or Inclination to mourn for, and turn from all our Sins, as we come to have our Sins discovered to us. And actual formal Repentance, actually grieving at, loathing, resolving and striving against the Sins we have found out, and are convinced of.  
3. There is an ordinary Repentance, daily practised for daily ordinary failings; and a special extraordinary Repentance, exercised upon some foul Fall, sad Declining, or Backsliding, as in David's, and in Peter's case. Renewed Repentance, as some call it, in regard of some sad Interruption before. Yet these Distinctions do not imply various kinds of Repentance, but only different degrees.  
There are two main essential constitutive Parts of true Repentance, viz. Humiliation, and Reformation; or Contrition and Conversion: A mourning for Sin after a godly sort, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and a turning from Sin unto God.  
Now first; Of godly Sorrow for Sin.  
The Hebrew Word, nacham, and the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and the Latin, 
* Poenitet me quod poena tener me. Poenitet est idem quod ●edet, vel piget.  Poenitet; all show Repentance to have Grief, and Sorrow in it. A Man that grieves not for what he hath done amiss, reputes not. Yea, there is no right forsaking of Sin, without an hearty Sorrow for it. There is a Rending of the Heart for Sin, before it is rend from Sin.  
Quest. But how shall a Man know, whether his Sorrow for Sin be right?  
(1.) Right Sorrow for Sin is upon right Grounds. As the Lord says, Hos. 7.14. They have not cried unto me— when they howled upon their Beds. And Zech. 7.5. Did ye at all fast unto me, even unto me? So there are many that cry out of their Sins, are troubled about their Sins, that yet do not sorrow after a godly sort, but have respect only to themselves. Many are troubled for Sin, not as contrary to God, but only as mischievous or injurious to themselves; not as it dishonoureth God, but as it brings shame, and disgrace upon themselves; not as it displeaseth God, but as it subjecteth them to his Wrath and Curse; not as God is offended by it, but as they are like to suffer for it. Many only respect the Shame or Punishment felt or feared. Now that Humiliation which comes only from Pride, cannot be sound Humiliation. And that Sorrow which is merely from self-respect, cannot be godly Sorrow. Hard-hearted Pharaoh would sometimes confess his Sin under the sense of an heavy Plague; so wicked Ahab could humble himself under the fear of Judgement threatened, while far enough from true Repentance.  
And as there is a Principle of self-love planted in all Men, the wickedest Man on Earth would not be miserable for ever, is not willing to be damned. And so when a Sinners Conscience is awakened, that he sees himself obnoxious to God's everlasting Wrath, and to the torments of Hell for ever; no wonder if he be full of horror. Nature only (without the least dram of Grace) would teach one under such terrors, to cry out (with Judas) Oh! I have sinned! Thus a Sinner under Convictions may have stronger passionate Workings of Grief, than gracious Souls have ordinarily. The Passion of Grief may be very much stirred, when yet there is no godly Sorrow. Though I grant, it is lawful to be troubled for Sin, as it is against ourselves. But if we are troubled for Sin only as against ourselves, not as against God: such Trouble is privatively sinful. Godly Sorrow is not only form Self-love, but from the Love of God and Christ and Holiness. Now, do we grieve for Sin, not only out of a Sight and Sense of the Danger, but also of the Filthiness and Odiousness of it, as contrary to the holy Nature and righteous Law of God? Do we indeed grieve for Sin as Sin? More particularly,  
1. Do we mourn for Sin, as a Breach of God's holy Law? As it is a thing forbidden, and not only as it has set us under the threaten of the Law. Do we hearty approve of the Law of God, as holy, just and good? Do we delight in the Law of God in the inner Man? Is it our earnest Desire, that our Hearts and Lives were in all things conformed to it? and our great grief to find the contrary? Many that sometimes have storms raised in their Consciences, but instead of being offended and displeased with themselves, and their Sins, they are offended at the Word that discovers and condemns their Sins: and (as Ahab hated Micaiah) they cannot endure faithful Ministers that tell them plainly of their Sins. If it be thus with thee, and if thy Heart riseth against and repines at the strictness and purity of God's Laws, if they are grievous to thee (as crossing thy beloved Lusts) grievous as the Light to a Thief, or as Chains are to a Malefactor. Though thou mayest be full of Trouble and Perplexity, yet certainly it is quited different from true Repentance, and godly Sorrow.  
2. Do we mourn for Sin as a Dishonour to God? Herein lieth the greatest Evil of Sin, that it is against God. It is a practical Denial, Contempt, Affronting or Abusing of God, and of all God's Attributes; a Denial or Contempt of his Sovereignty and Authority, of his Holiness and Justice, of his Wisdom, Truth, Power and Greatness, of his Omnipresence, Omniscience, of his Dominion and Propriety in his Creatures, an abuse of his Goodness. It is a denying him that Honour, Service and Subjection, which is due from us as we are his Creatures. Indeed it cannot be expressed what a wrong and dishonour to God Sin is. And this a gracious Soul takes notice of in his sad Reflections upon his Sins: As David, 2 Sam. 12.13. I have sinned against the Lord. Psal. 51.4. Against thee, thee only have I sinned, and done this evil in thy sight. Though he had sinned against others too, had sinned against Bathsheba, depriving her of her Chastity, had sinned against Vriah, depriving him of his Life; had sinned against the World, setting it so ill an example, and giving Enemies such occasion to blaspheme; these wrongs did all terminate upon God, the supreme Lawgiver; and the Injury done to Creatures, (though great in itself) was a small matter to the Wrong and Dishonour therein done to God. As the Lord, to magnify his Grace in pardoning the Sins of his People, goes over with it again and again [against me, against me] Jer. 33.8. I will cleanse them from all their Iniquities, whereby they have sinned against me: and I will pardon all their Iniquities, whereby they have sinned against me, and whereby they have transgressed against me. So that Sin is against God, this is the burden of every gracious Heart.  
3. Do we grieve for Sin as it displeaseth God, as it is the abominable thing which he hateth. Ezek. 6.9. They that escape of you shall remember me among the Nations, because I am broken with their whorish Heart, which hath departed from me, etc. Doth this Consideration of Sin break our Hearts? Are we vexed at ourselves, that we have fretted him, (as we have the Expression, Ezek. 16.43.) that we have provoked and disquieted him? Doth it grieve us to think how we have grieved his Spirit? Is it the burden of our Souls to think how he is pressed under our Sins, how we have wearied him with our Iniquities? It is nothing for us to be troubled, when God afflicteth and putteth us to grief. A Slave will roar and cry out under the Lash. But an ingenuous Child is grieved when he hath displeased his Father, though he be not scourged and corrected for it. So though we are not chastened by God, yet do we afflict our own Souls for Sin? Or, if the Lord doth lay Affliction on our loins, yet are we more troubled for having offended God, than for our own smart and suffering?  
4. Do we grieve for Sin, as against God's mercy? as an ill Requital of his Goodness? Doth the Goodness of God lead us to Repentance? Godly Sorrow is ingenuous. And the Mercy and Goodness of God is a special means of exciting to Repentance, and of promoting it.  
That there is Mercy with the Lord, that there is Hope of finding Mercy; this is a special means of working Repentance at first, without which the Soul would be swallowed up in despair. The Law discovering Sin and Wrath, displaying God's Holiness and punitive Justice, may (in one sense) break the Heart of a Sinner. But it is the Gospel revealing God's free and infinite Grace and Mercy in Jesus Christ, his willingness and readiness to pardon, and to be reconciled to Sinners that repent and turn; that is the means of melting the Heart into kindly Sorrow. The great Motive to sound Repentance is God's Mercy. As you find it laid down, Joel 2.13. Rend your Heart, and not your Garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger, and of great kindness. When a Man considering his many and great Provocations on the one hand, and God's gracious and merciful Offers on the other hand. As [Thou hast played the Harlot with many Lovers, yet return unto me, saith the Lord. As I live, saith the Lord God, I have no pleasure in the Death of the wicked; but that the wicked turn from his way, and live. Turn ye, turn ye from your evil ways; for why will ye die? Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy on him; and to our God, for he will abundantly pardon.] When thus a Man hath his Heart relenting, it is kindly. When the thoughts of God's Goodness, of his gracious Nature, and his gracious Offers, cause a Man to loathe himself, to be ashamed of his own baseness and vileness, in offending so gracious a God; this is godly Sorrow.  
Indeed it is an hopeful Sign, when the Heart is melting under common Mercies. A Stone-wall will seem to weep in moist weather: So the Hearts of many that are as hard as Stone, will seem to give again under Judgements. But David was brought to Repentance, by Nathan's recounting God's favours vouchsafed to him, and not only his denouncing judgement, 2 Sam. 12.7, 8, with v. 13. And so some paraphrase upon Psal. 51.4. Against thee, thee only have I sinned. Against thee, who hast done so much for me; against thee, who hast so raised me, so oft delivered me. O I have ill requited thee. The common Goodness of God, his Patience and Long-Suffering should lead Sinners to Repentance, Rom. 2.4. especially considering the proper tendency thereof. For though eventually, per accidens, through men's wickedness that despise and abuse Divine Patience and Long-Suffering, many a man's Condemnation is increased and aggravated thereby; yet per se, in its own nature, the Long-suffering of the Lord is Salvation, 2 Pet. 3.15. This gives us time and space for Repentance, and for working out our Salvation; as there v. 9 The Lord is long-suffering to us-ward, not willing that any should perish, but that all should come to Repentance. As also it is a Motive to Repentance. God's forbearance and long-suffering preacheth and presseth to Repentance, proclaiming God's unwillingness to punish, his waiting to be gracious, his waiting for the Sinners return. Thus I say, God's common Goodness and Patience exercised towards Sinners is to lead them to Repentance.  
And much more should his special Grace and Favour vouchsafed to his People, promote their Repentance. See Ezek. 16.60, 61, 62. And when it is thus, that the greater Sense and Experience we have of God's Goodness, Grace and Mercy, the better thoughts we have of God, and the worse thoughts we have of our Sins, and of ourselves for Sin. When we blush, and are humbled, and ashamed greatly, to think how we have requited the Lord evil for good; when by God's mercies we are brought to a loathing of ourselves for our Iniquities: this is childlike and ingenuous; this is a comfortable Evidence that our Sorrow is after a godly sort.  
5. Do we mourn for Sin, as that for which Christ suffered? In Zech. 12.10. Where the Spirit of Grace and Mourning is promised to be poured out upon the Church and People of God, It is said, And they shall look upon me whom they have pierced, and they shall mourn for him as one mourneth for his only Son. etc. That these Words have reference to Christ, is evident from John 19.37. The Garden, where Christ was in his bitter and bloody Agony, and Mount Calvary where he was crucified, are Schools, whither we should go in our serious Meditations, to learn to mourn for Sin. Now are our Hearts softened in the Blood of Christ? Do the thoughts of a bleeding crucified Saviour set our Hearts a bleeding for Sin? A gracious Soul sees more of the evil of Sin in what Christ suffered, than in all that ever he himself suffered, or can suffer by it.  
6. Do we mourn for Sin, as defiling, as the deformity of the Soul? As it is contrary to God's Image (the Beauty of the Soul, that which was, and would be Man's chiefest excellency) as it renders us unlike to an Holy God? Many can be troubled in respect of the guilt of Sin, as it exposeth to Wrath, bindeth over to punishment, who are not troubled for the Pollution, and filthiness that is in Sin. As Pharaoh could cry out of the Plagues, that his Sin had brought upon the Land, yet was not sensible of the Plague of his own Heart. A gracious Soul groaneth under, and is sadly burdened with his corruptions, and sinful imperfections, even when he may know that in and through Christ he is freed from Condemnation. He is sick of Sin, weary of it, as one would be of filthy, noisome  about him. He cannot but with the Leper, cry out, , : And as Job, Behold, I am vile.  
7. Do we grieve for Sin, as the Disease of the Soul? as that which disableth us from serving God as we ought? that greatly indisposeth us to that which is good? Are we weary of Sin, as the Prisoner of his Shackles? as the sick Man of his Disease?  
8. Do we mourn for Sin, as the partition-wall betwixt God and Souls? as that which estrangeth us from God, and God from us? Carnal Men can be troubled, when their Iniquities separate betwixt them, and good things here: but such as sorrow after a godly sort, see far more evil in Sin, as it separateth betwixt God, and Souls. They are oft thinking, how they might enjoy more of God's gracious Presence, were it not for their Sins. As, what is it but Sin that hinders our Communion with God? Gracious Souls oft think, how they might be refreshed with the Light of God's Countenance, but that their Iniquities (like Clouds) are still interposing. And this is Godly Sorrow, when indeed Souls are lamenting after the Lord.  
Thus let us examine, what are the Grounds and Motives of our Sorrow.  
(2.) Godly Sorrow may be known by its extensiveness, and adequateness unto the Object, if we do not make light of any Sin, that we know, and are convinced of. There are many Sins, which others lightly pass over, and make nothing of, which a gracious Heart is deeply sensible of, and truly humbled for.  
1. A gracious Soul is humbled for original Sin, as well as for actual Transgressions. Such an one lays to Heart the Sin of his Nature, as well as his personal Sins. Indeed his actual Sins lead him to take notice of, and mourn over original Corruption. As when David came to confess his great Sin of Bloodguiltiness, he traced it to the Fountainhead, his being shapen in Iniquity, Psal. 51.5. As Paul cried out, Rom. 7.24. O wretched Man that I am, who shall deliver me from this body of Death! Such see their birth-Sin to be the Womb of all other Sins. They cannot make light of natural Corruption, the Fountain from whence so many impure Freams of actual Transgressions issue; the Root of Bitterness which bringeth forth so much poisonous, and deadly Fruit.  
Now what should such think of themselves, who were never humbled for that sinning Sin, were never sensible of the Corruption of their Natures? Who will not believe, that their Natures are so bad? Who bear up themselves with this, that they have as good Hearts towards God, as the best, while yet their Hearts were never changed.  
And how little are they sensible of the evil of Natural Corruption, who when Sin hath shamefully broken out, when they have been unreasonably transported with Passion, Revenge, etc. think to excuse the matter, saying, Alas, they cannot help it, it is their Nature. But was Nabal ever the better, for being of such a churlish Nature, that a Man could not speak to him? Sure, they are not duly humbled for the Corruption of their nature, who take this for an Apology, or excuse. Is it not so much the worse, that the Nature of the Wolf is ravenous, and the Nature of the Toad, or Serpent is poisonous? So that we are naturally prone to Sin, it is no extenuation, but an aggravation of our sinfulness.  
2. A Gracious Soul is for laying load of Sorrow upon its special Sin. Such Sins whereby the Spirit is most grieved, and Communion with God most obstructed, and growth in Grace most hindered, must needs be most grievous to a gracious Heart, as they are found out.  
Others may be ready to confess, and seem troubled for common failings, such Sins as the best of Men in this state of imperfection are not freed from: but there is some special Sin, or other that they are wedded unto, and in league with, and this they seek to hid, palliate, and excuse, all they can; whether it be Pride, or Sensuality, Voluptuousness, or Covetousness, etc. that that is a Man's special beloved Sin, a natural Man is for cloaking that Sin, and cannot endure to hear his Herodias spoken against; he studies Evasions and Distinctions to defend that Sin, and to put off Convictions. Thus the natural Man and Hypocrite will beat about the Bush. I remember Mr. Hooker compares the Confessions of such to the Cries of the Lapwing. As the Lapwing will cry and flutter, and make most ado, when furthest from her Nest, or from her Young: So such whose Hearts are unsound, whatever Sins they take notice of, yet they use to keep aloof off from their special Sins. But the Doves of the Valleys, they mourn every one for his Iniquity, Ezek. 7.16. And this is a good Sign, when a Man's sourest looks are on his Dalilah, his darling-Sin.  
(3.) Godly Sorrow is not only moved for open miscarriages, which others may take notice of; but is also stirred and working upon secret Sins. As Judah said, Gen. 38.23. Let her take it to her, lest we be shamed. Many would blush to have their Sins discovered, who are not troubled while they can keep them close underboard. If they have been guilty of lying, and are found out, or guilty of some theft or wrong done to their Neighbour, and it is brought to light, than they are vexed and disquieted. The Thief is ashamed when he is taken. But might they have gone on in Sin undiscovered, it would not have troubled them. That cannot be Godly Sorrow, where there is no respect unto God. And there is no respect unto God, where secret Sins are not a Burden. God sees in secret. He sets our secret Sins in the light of his Countenance. And so if we have godly Sorrow, we shall take notice of, cast a sorrowful Eye even on our secret Sins. As it is more, that God knoweth and is displeased at them, than if they were known to all the World.  
(4.) Godly Sorrow is stirred in a sense of spiritual Impurities, and not only moved at some gross Immorality. Natural Conscience may fly in a Man's face for gross Sins (though secretly and closely committed): Sins that defile the Hands, that defile the Body, stare a Man in the Face, and he cannot so easily look off from them. The filthiness of the Flesh disquiets the Conscience of many a natural Man; while he is not sensible of the filthiness of his Spirit, he quite overlooks other Sins seated within; that defile the Heart and Soul. But a gracious Soul is burdened with Unbelief, spiritual Pride, Hypocrisy, with the inward Distempers of his Spirit; yea many times he observes and is humbled for the first rise of Corruption, first Motions to Sin.  
(5.) Godly Sorrow is moved, as upon a sense of the prevalence and stirring of Corruption, so upon a sense of the Souls being so wanting and weak in Grace. A natural Man will complain, when his Conscience is like a raging Sea, for want of Peace; while he complains not that his Heart is like a dead Sea, he is not troubled for the want of Grace. He could pray with the Psalmist, Psal. 51.9. Hid thy face from my Sins: but not go on with the Psalmist, ver. 10. Create in me a clean Heart, O God; and renew a right Spirit within me. Or if he prayeth for a clean Heart, an holy Heart, it is without Heart. 
Confess. lib. 8. ●7.  As Austin confesseth he did, when a young Man, Da mihi Castitatem & Continentiam, sed noli modo; timebam enim ne me cito exaudires, & cito sanares à morbo concupiscentiae, quam malebam expleri, quam extingui. The natural Man loves Sin, and therefore while such, cannot truly desire Grace, nor mourn for the want of Grace. But the gracious Soul is weary of Sin, Sin is its greatest Burden. He sees a beauty in Grace and Holiness, is taken with it, and is ashamed to see himself so short here. Like him that cried out with tears, Lord, I believe, help thou mine Unbelief. He desires indeed to love God, and is ashamed that he loveth God no more. He would prise Jesus Christ, and is grieved that he prizeth Christ no higher. He is grieved for Sin, and this further is his trouble, that he can grieve no more. He follows after Holiness, and mourns to think that his Heart and Life are no more holy.  
(6.) A gracious Soul is humbled for the Iniquities of his holy Things. When others are highly conceited of their formal, heartless Services: he sees cause to be ashamed of his best Performances, is troubled for sinful defects in his best Duties. As the Church confesseth, Our Righteousnesses are as filthy Rags. As Nehemiah, when he had shown great Zeal for God and his Service, yet prayed, Neh. 13.22. Remember me, O my God, concerning this, and spare me according to the greatness of thy mercy. Others rest in the Work done, when they do Duties they care not how, indeed take God's Name in vain, yet they think they thereby make God their Debtor. Like those, Isa. 58.3. who said, Wherefore have we fasted, and thou seest not? wherefore have we afflicted our Souls, and thou takest no knowledge? As if the Lord did them wrong, if he did not take notice of them, and reward them. A gracious Soul sees need of much Incense, (as Rev. 8.3.) to perfume the best Prayers and Services, that ever he presenteth unto God. And it is God's freegrace, that these are accepted as well, that his Transgressions and Sins are pardoned. Yea, such a Soul is more troubled and afflicted in Spirit, that he prayeth so weakly, with so little Faith and Fervency; than others are for not praying, for their many sad and sinful Omissions of the Duty. He is more troubled for hearing no better, with no more reverence, and trembling at the Word; than others for their often turning away their Ear from the Word.  
(7.) A gracious Heart is ordinarily touched with a sense of the least Sins. Others may be troubled for great Enormities: but such a Soul would not make light of the least Infirmities. Indeed no Sin is to be called or accounted little positively, and absolutely; but only comparatively. There is not the least Sin, but deserveth Death: and can that be a small matter that deserveth Death? Yet some Sins are more heinous, deserving a greater Condemnation, and a sorer Punishment. But it is with a tender Heart, as it is with the Eye (that tender part) a small Mote in the Eye offends it, and makes it run over. So not only gross Sins, but lesser Miscarriages, will grate sore on a tender Heart. It is oft smitten for vain thoughts, idle words, inordinacy in following lawful Employments, a little Excess in the use of Creature-Comforts, or outward Recreations, such things as others account venial Matters, yea think it a foolish nice scrupulosity for one to be troubled at. John Husse the Martyr bewailed his playing at Chess, (not that he accounted it unlawful in itself, but) as it had been an Occasion of stirring up Passion, and of too great an Expense of precious time.  
(8.) A gracious Heart is humbled even for unknown Sins. As Latimer said, Every Man hath two heaps of Sins, 
Serm. 5 before K. Edward 6. fol. 68  one of known Sins, another of unknown. 
Of Humiliation, pag. 78.  And Dr. Preston says, I may boldly say this, Take that Man that thinks worst of himself, and he is worse than he thinks himself to be. Though I confess we sometimes meet with Persons under the power of Melancholy, who fancy themselves guilty of such Sins, as they are not justly to be charged with. We find such, very ready to bear false witness against themselves; sometimes fancying, they had made a Contract, and were in League with the Devil; sometimes concluding they had sinned the unpardonable Sin against the Holy Ghost, etc. but groundlessly. Thus in some particular respects, a Man may think worse of himself than he is, he may conclude some things to be Sins which he hath done, which the Law of God forbiddeth not; or he may imagine he hath committed this or that Sin, which indeed he has not committed: but it is an Error in his Imagination to think so. Yet thus far there is a Ground for what Dr. Preston says. 1. That there is more Evil in Sin than we can apprehend. We cannot fully conceive what evil there is in it, and how vile we are in ourselves by reason of it. 2. There is that Depth of Sin and Deceit in our Heart, (Jer. 17.9.) which we are not able justly to fathom: and that multitude of Errors and Deviations in our Lives, which we are never able to sum up, (Psal. 19.12.) Thus they that know most of themselves, who are at most pains in searching and trying their ways, must conclude after their most diligent search, that there are many more Sins which the Lord could charge them with, which they could never yet find out and discover. And this is matter of Humiliation.  
Some may ask, How should one be troubled for unknown Sins? What the Eye sees not, the Heart rues not.  
Answ. It is true, a Man cannot grieve for them particularly, unless they were particularly known. But besides the habit of Godly Sorrow in a gracious Heart, inclining the Soul to repent of any such Sins in particular, as any of them are brought to one's knowledge, or remembrance; there is ofttimes also an actual sorrowing for them in general. The gracious Soul questioneth not, but he hath more Sins, than he knoweth of, and as he cannot but pray (with the Psalmist) to be cleansed from those secret Sins, which are not only concealed from others, but lie hid also from himself; so he cannot but grieve oft to think, that besides all the Sins he seethe in himself, there are many more, which he sees not. As if a Man concludes, he hath some great Distemper hanging on him, he will be troubled, though he know not his Disease in particular. Thus when others are hardly brought to any Sorrow for the Sins which they cannot but know themselves guilty of, a gracious Soul is humbled to think, there is much more amiss in the frame of his Heart, and course of his Life, than he is ware off. He hath many sad thoughts of Heart even for his unknown Sins.  
(9) I may add, A gracious Soul is inclined to mourn, not only for his own Sins, but also for the Sins of others. Pia est illa tristitia alienis vitiis ingemiscere, non adhaerere: contristari, non implicari: dolore contrahi, non attrahi. Aug. If we mourn for our own Sins with respect unto God, we shall be grieved at others Sins also, as being against God. Sin is a sad sight to one that is truly Gracious, wheresoever he sees it. And most sad, to see it in those whom he loves most, in near Relations: or to see Sin growing common, and National, as thus God is more dishonoured. But they that rejoice in Iniquity, and are puffed up and please themselves to see others worse than themselves, are not truly sensible of the evil of Sin.  
Thus you see how Godly Sorrow may be known by its extensiveness, as to the Object.  
(3.) Right Humiliation, and Godly Sorrow is free, and voluntary. Here many are merely passive. Their Sorrow is forced, pressed from them. It is only from the lash on their Backs, or from the lightning of God's dreadful Comminations flying in their Faces, or the Flashes of Hell Fire in their Consciences. They are afflicted in their Consciences, when they do not desire to afflict their own Souls for Sin. They have wounded Consciences; not broken, and contrite Hearts. A wounded Spirit who can bear? Prov. 18.14. A wounded Spirit is a grievous burden: a contrite Spirit is not so. When did you know one crying out of this? When others are afraid to see their Sins, as they would be affrighted at the Apparition of a deceased Friend; one of a contrite Heart would see them, is oft searching to find them out, oft calling himself to account, ask, what have I done? (Jer. 8.6.) and is for a Soul-searching Ministry, and for close applying of those Truths, that may help further to humble and break his Heart. He can hearty bless the Lord, when he can find his Heart in a tender melting frame. He looks upon a contrite Heart, and an Heart of Flesh, as a choice and singular Blessing, and is never more at ease, than when his Heart is most melting, that he can pour it out before the Lord. And he would not for a World be in his former impenitent state, when he was altogether insensible of the evil of Sin.  
(4.) Godly Sorrow is most inward, most in secret: not only, nor so much in appearance before others. A true Mourner for Sin is a close Mourner. He is not for putting on a sad Countenance, making a show of more grief and Sorrow, than he hath indeed. It is true, we are not to understand Mat. 6.16. as forbidding all outward expressions of Sorrow. When our Saviour describes the penitent Publican, Luk. 18.13. it is thus, that he would not lift up so much as his Eyes unto Heaven, but smote upon his Breast. But in that place of the Evangelist Matthew our Saviour speaks of private Fasts, which should be carried on with privacy. And forbids an Hypocritical dissimulation, with a Pharisaical affectation, and ostentation. The Pharisees would appear unto Men what they were not, would put on a sad Countenance, when they were far from an humble, and mortified Spirit. But Godly Sorrow chief affects secrecy. The Dovelike Spirit is for the clefts of the Rock, and secret places of the Stairs, Cant. 2.14.  
(5.) Godly Sorrow is continued, abiding. Sinners have their Consciences awakened sometimes, and the Passion of grief stirred for a fit, it may be; they can weep at the hearing of a Sermon, that toucheth them; but their trouble is soon over. 
Vid. Dyke. Deceitf. of the Heart. p. 92.  They are (as one says) sometimes Sermon-sick; but no otherwise than as Men are Sea-sick, who are well again as soon as they come on Shore. Yea, this presently heals the matter with them, they are ready to conceit, that hereby they have made God amends. And thus the Storm, that was raised in their Consciences, is laid, and all is quiet again. Sinners have their sad moods sometimes, but like a Morning Cloud, which is soon blown over, and as the early dew, which soon goes away. Whereas a gracious Soul retains an humble broken frame of Heart for Sin, has a Spirit of Mourning. As the Psalmist says, [My Sin is ever before me.] I cannot look off from it, neither can I think of it, without Sorrow. Even when he may have good hope, through Grace, that God is reconciled to him, yet he cannot for all that be reconciled to himself. He is still grieved at the remembrance of his Sins, even when the Lord is pacified towards him. We read, Mat. 5.4. Blessed are they that mourn, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that are mourning. As the Participle, there used, may denote a continued act.  
Yea, one goes further, and layeth it down as not improbable, but that Godly Sorrow (though without any bitter ingredients mixed with it) shall be in Heaven. All Tears indeed are wiped from those Blessed Eyes. But the Question is of the Act of the Understanding, apprehending the evil of Sin, and of the will disliking, and being displeased with Sin; whether these are not for the perfection of Nature, and no oppression of it? And whether a clearer sight, and fuller taste of God's infinite Goodness, which the Saints have in Heaven, be not joined or attended with a clearer and deeper sense and apprehension of the evil of their Sins committed here against so good a God? 
Vid Symonds. Case and Cure. p. 239.  Which I leave to the discussion of better Judgements.  
(6.) Godly Sorrow is a deep, intense Sorrow: not slighty, and superficial. It is called a great Mourning, Zach. 12.11. As it is a mourning for Sin, as the greatest evil. As Sin is the greatest evil, our greatest Sorrow should be for Sin. If outward troubles be as a Thorn in the Flesh, we should be pricked to the Heart with a sense of Sin, Sin should be as a Sword piercing thorough our Souls. As the Apostle Paul, that was never heard to say, O miserable Man that I am, in regard of the Bonds and Afflictions that did abide him here in the World; yet cried out, O wretched Man that I am, in regard of a Body of Sin. A Body of Sin was more grievous to him than all his Sufferings in the Body. And proportionably to the measure of Grace any one attains to, as he grows in Grace, so his Sorrow for Sin riseth, his displicence against Sin increaseth.  
But here two or three Questions are to be answered.  
Quest. 1. Are Tears necessary to evidence the Truth of our Repentance, and Sorrow for Sin?  
Answ. 1. We find that the godly mentioned in Scripture, ordinarily were such as could weep for Sin; yea, such as wept for the Sins of others. As Ezra confessed weeping, Chap. 10.1. Josiah his Heart was tender, and he wept before the Lord, 2 King. 22.19. And what Floods of Tears (think we) did David pour out for his own Sins, while (as he says Psal. 119.136.) Rivers of Tears ran down his Eyes for the Sins of other Men? And see a weeping Convert, Luk. 7.37, 38. Who even washed Christ's Feet with her Tears. So Peter after his great Sin, in denying his Master, went out, and wept bitterly, Mat. 26.37.  
2. Men are oft called to Humiliation and Sorrow for Sin in Scripture under the term of weeping. See Isa. 22.12. Joel. 2.12. And Jam. 4.9. Be afflicted and mourn, and weep.  
3. God hath promised such a frame to his People in general, that they should lament after him, and follow him with Tears. See Jer. 31.9. and 50.4.  
4. Yet Tears sometimes may be repressed through excess of inward Sorrow. The Heart is fullest of Sorrow sometimes, when it has no vent. 
Seneca.  Leves dolores loquuntur, ingentes stupent.  
5. Some, how great soever their inward Sorrows are, have so dry a constitution as will not afford Tears. Thus in regard of that difference there is in their natural constitutions, sighs and groans are more to some than plenty of Tears to others. And they may have far more inward Humiliation and Sorrow for Sin, though they cannot shed one Tear, than others, who have Tears at will.  
6. Tears are not pleasing to God, but as proceeding from a contrite Heart. God is pleased with a contrite Heart, though it cannot command one Tear: when the greatest abundance of Tears are not acceptable, without a contrite Heart. There are hypocritical Sighs and Tears, as there are hypocritical Confessions.  
7. But if we can weep freely for outward losses or crosses, that befall us, and yet never weep for Sin, this is a shrewd sign that we are Strangers to Godly Sorrow. Thou that hast Tears enough, and too many to spend about thy Worldly Troubles, sure, it is not from the dryness of thy Brain, or from unaptness in thy natural temper and constitution, but from the hardness of thy Heart, if thou never shedst Tears for thy Sins.  
Quest. 2. Whether one truly gracious, may not have more grief for some great outward Trial, as the loss of some dear Relation, etc. than he hath for Sin?  
Answ. 1. However it is de facto, yet de jure every one ought to grieve more for Sin, than for Affliction. The Love of God requires it. In the Afflictions that befall us the will of the Lord is done, (and whatever we suffer, we should say, The will of the Lord be done:) but in Sin his will is crossed, and disobeyed. There is nothing so contrary to God, as Sin. Yea, as the love of God, so a regular self-love requires it, that we grieve most for Sin. There is nothing so contrary to our Soul's Interest, and Happiness as Sin.  
2. We must distinguish betwixt grief, as seated in the sensitive Faculty, as it is a Passion; and as it is seated in the rational Powers, Understanding and Will. So the Passion of Grief may be greater for some sadly, pressing, pinching, and smarting Trial and Affliction, than for Sin, in one that hath true Godly Sorrow. As Grief is common to us with brute Creatures (and as they say, the Hart when taken by the Hounds, sheds tears) the sensitive Faculty and one truly gracious may feel a deeper impression of trouble from outward Afflictions, that are nearer to our senses; and yet the rational part has a deeper sense of Sin, and is more disquieted for it. As 1. The practical Understanding, and Judgement accounts Sin a greater evil, than all Afflictions. A worse kind of Evil. An Affliction may be grievous, but Sin is odious, and is accounted odious, One that hath true Grace, sees himself to be more vile by Sin, than all the Afflictions in the World could make him. 2. There is a greater dislike of and displicence against Sin in the Will. It's possible that a Man might die with less pain, than he must endure in some cases to preserve his Life, and yet he would choose to submit to great pain, rather than to the most easy Death. A Woman's travelling Pangs may be more grievous to sense, than the Pangs of Death would be; yet ordinarily Women would choose to endure the former, rather than the latter. Thus a gracious Soul had rather any Affliction should befall him here, than to be left under the Power of Sin. And he is so grieved for his Sins past, that he could wish he had been sick in his Bed, taken up with pains at that time he was taken up with the pleasures of Sin. He would submit to any Affliction, and acknowledge God's Faithfulness in afflicting him, may he find this Fruit of it, even the taking away of Sin. He would kiss the Rod, that whippeth Folly out of his Heart.  
3. One that is truly gracious, is often grieved, that he has been apt to exceed in his grief for and under his Afflictions, and that he hath grieved no more for Sin, that here he falleth short. He repenteth of his immoderate worldly Sorrow, revoketh what he hath done, is hearty sorry that any of his Sighs and Tears should run waste, or have been misspent, when he hath spent too few on his Sins. Thus by an after-Act he would subtract, and deduct from his worldly Sorrow, and make what addition he can to his Sorrow for Sin. It is a real grief and burden to his Spirit, that Sin hath not been a greater grief and burden to him. Which one calleth a Reflexive Grief. Besides a direct grief for Sin, there is also in a gracious Heart a reflexive grief, as it is oft sad to think, how far short it falleth in mourning for Sin as it ought. And thus immoderate worldly Sorrow is oft an occasion of the increase of godly Sorrow; a sinful dejection under some outward cross is an occasion of deeper Humiliation for Sin. A gracious Soul upon a serious reflection, and review of itself, is ashamed of his being so cast down under worldly troubles, and that he is no more humbled under all his Sins.  
4. One that is truly gracious may be more moved at some great Affliction for a fit: but his Sorrow for Sin is deeper rooted, and of longer continuance. It is true, that commonly (as Mr. Greenham said) When Affliction lieth heavy, Sin lieth light. But the greatest worldly troubles do not affect the Heart of one that is gracious, at such a distance as his Sins will do. In a little time he gets over that perturbation of Spirit, raised by an Affliction: while his trouble for Sin still remaineth. He can think of many an Affliction past, and bless the Lord for his Faithfulness in the same. As grievous as they were for the present, yet he sees, he could not well have been without them. But he is oft renewing his Sorrow for old Sins. When he may be grown old, yet he oft calls to mind the Iniquities of his Youth with shame and grief.  
Quest. 3. Whether can one mourn, and grieve too much for Sin?  
Answ. 1. As grief is seated in the rational Faculties, so it is hard for any one to exceed.  
As it implieth a sense, or apprehension of the evil, and vileness of Sin. One can hardly think worse of Sin, than it deserves; unless he conceit erroneously, that God suffers damage in his very Being, and essential Glory and perfection by it: (whereas it is not in the Power of all the Sinners in the World to hurt him in the least, Job 35.6, 8. He is over all God Blessed for ever, Rom. 9.5.) Or unless a Man should think his Sins so great, that the Satisfaction, and Merits of Christ could not expiate them, or that the free Grace of God could not pardon them. 
* Tanta est autem & benignitas Omnipotentiae, & Omnipotentia benignitatis in Deo, ut nihil sit quod nolit aut non possit relaxare converso. Fulgent. Epist. 7.  But otherwise not derogating from the Honour of God, and Jesus Christ, I know not how we can have too bad thoughts of Sin. As it is against an infinite Majesty, against the Will of God, against his declarative Glory, which shineth forth in his most wise, and righteous Laws, and should be held forth by all his Creatures, especially by Man, a reasonable Creature; thus there is more intrinsic evil, and vileness in Sin, than our narrow Capacities can fully conceive.  
And as Grief for Sin imports the Will's dislike of it, it is not possible that we should be too averse from Sin, that we should hate Sin too much, or be too much displeased at it.  
2. But as Grief is in the sensitive part, and as it is expressed outwardly by Sighs, Groans, and Tears, it may be too much. Though indeed there are very few that err on this hand. But what the Apostle writes to the Corinthians concerning the incestuous Person, (2 Cor. 2.7.) that upon his repentance they should comfort him, lest perhaps he should be [swallowed up of overmuch Sorrow,] is observable here; as it implieth, that even Sorrow for Sin may be overmuch.  
3. The Passion of Grief is required to be exercised about Sin, not merely for itself; but in order to a further end: As (ver. 9) to embitter Sin to us, to endear Christ to us, to make us more willing to part with Sin, and to close with, and accept of Jesus Christ. And therefore that Sorrow which reacheth not the End, how great soever it may seem, is not enough.  
4. There are other and higher Duties that Christians are also called unto. And Duties must be so managed, that one may not clash and interfere with, and exclude and justle out another. They ought to be so carried on, as one may not obstruct and hinder, but further on and promote another. Now a Life of Faith in Christ, and a Life in the Love and joyful Praises of God, is that which indeed all Christians should desire to live, and study and endeavour by all means to attain unto. And our Sorrow for Sin should be a Preparative to Joy and Delight in the Lord, and should be an Help to close and comfortable walking with God. And for a Christian to be wholly taken up in poring on his Sins, and mourning over them, neglecting the exercise of Faith, and the drawing out of his Heart to God and Jesus Christ, in love and thankfulness, is a very great practical Error, which must needs keep his Soul low in Grace, as well as in Comfort.  
5. That Sorrow which is without Hope, which casts the Soul into 
* Qualecunque sit ergo peccatum, a Deo quidem potest remitti converso, sed ille sibi remitti non sinit, qui des erando contra se indulgentiae ostium clauserit. Fulgent. Epist. 7.  Despair, is quite overmuch, a dreadful extreme. When Souls are taken off from those general Grounds of Hope, scil. God's abundant Goodness and Mercy, the Fullness and All-sufficiency of Christ's Satisfaction and Merits, the Freeness of the Offer of Grace to all that will accept it; what can be expected, but that such should be overwhelmed and swallowed up of Sorrow? As a Man falling into a deep River, perisheth if he let go, and lose his hold. A despairing Sorrow is an Extreme opposite to godly Sorrow. True Humiliation for Sin, as against God, is a giving glory to God; but Despair of ever finding mercy, though we should seek to him, this is a great dishonour to God, a denial of his Goodness, Grace and Truth; as it is also a great dishonour unto Christ, a denial of his Willingness, or of his Ability and All-sufficiency to save all that come unto God by him.  
6. When Sorrow is more than Nature can bear, hazarding Health and Life, or clouding Reason, crazing the Brain: This is plain overdoing. Thus indeed one should become unfit for the right discharge of this, or any other Duty; yea, become a stumbling-Block in others way, and prejudice many against serious Godliness, as if it tended to Melancholy or Distraction.  
Thus far of Sorrow for Sin. I might also have laid down the Concomitants of godly Sorrow, by which it may be known: but (because I would not over-burden the Reader, and I have exceeded the bounds of my first Intentions,) I shall let them pass. Only one I must take notice of, because a main essential Part of true Repentance, viz. A forsaking of Sin, and real Reformation. As one says well, 
Mr. B. Christian Directory. pag. 317. §. 17.  I had rather be that Christian that loathes himself for Sin, 
Nunc autem cùm abundantiùs otiosa verba & scurrilia profluant, quàm prius lachrymae. Bern. de Adventu Dom. Sir 4.  resolveth against it, and forsaketh it, though he cannot weep for it; than one of those that can weep to day, and sin again to morrow, and whose sinful Passions are quickly stirred, as well as their better Passions.  
So I come to that other Part of Repentance, which is Turning from Sin unto God. As in the Testament the Word schubh is commonly used, for which the Seventy have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to which the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which is most 
* In N.T. quinquies in universum occurrit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chamter.  used in the New Testament) doth answer; as the Latin resipiscere.  
There is more in Repentance than Sorrow for Sin. We read, 2 Cor. 7.10. Godly Sorrow worketh Repentance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In Graeco sono poenitentiae nomen non ex delicti confession, 
Tertul. adv. Martion. l. 2.  sed ex animi demutatione compositum est. So Trouble of Mind, without a Change of Mind, is not sound Repentance. And a real Change of Mind there cannot be, but there will also be a Change of Life. To repent and turn, are again and again joined in Scripture, as Synonyma's, or one exegetical of the other. Ezek. 18.30. Repent, and turn yourselves from all your Transgressions; so Iniquity shall not be your Ruin. Ezek. 14.6. Repent, and turn yourselves from your Idols. Acts 3.19. Repent ye therefore, and be converted, that your Sins may be blotted out. And compare 1 Kin. 8.47. with 2 Chron. 6.37. In the former we read, [If they shall bethink themselves— and repent]; In the latter thus, [If they bethink themselves— and turn]. There is no Repenting without Turning.  
This Turning hath two Terms, (as all Motions and Mutations have): A quo, & ad quem. The Term from which a repenting Sinner turneth is Sin. It is from dead Works, Heb. 6.1. From Idols, Ezek. 14.6. From his evil Way, Jonah 3.8. From all his Transgressions, Ezek. 18.30. Sin is a Turning from God, Repentance is a Turning from Sin to God again. Jer. 8.6. No Man repent him of his Wickedness.— (How did that appear? thus,) Every one turned to his Course, as the Horse rusheth into the Battle. When a Sinner reputes, he makes a stand, ask his Soul, What have I done? yea he faceth about: wherein he hath done Iniquity, he would do so no more.  
The Term unto which a repenting Sinner turneth, is mediate or ultimate. The mediate Term is God's Testimonies; Psal. 119.59. I thought on my ways, and turned my feet unto thy Testimonies. It is but an half turn to be turned from the practice of Sin, but not to the practice of Holiness. The ultimate Term is God, Hos. 5.4. & 12.6. Acts 26.20. That they should repent, and turn to God. This in general.  
But hence it is a plain Case, that such Sinners remain impenitent, 
Ubi Emendatio nulla, Poenitentia necessario vana. Tertul. de Poenitentia.  who still continue as bad as ever, if they do not wax worse and worse, more profane and debauched. As Moses said to that froward People, Deut. 9.24. You have been rebellious against the Lord, from the day that I knew you. How many are there of whom one may say the like? They that knew them many years since, knew them to be profane Swearers, Pot-Companions, Scoffers, Haters of them that are good, Enemies to God and Godliness; and they are the same at this day. Now without such an extraordinary Spirit of Discerning, as the Apostle Peter had, one may plainly perceive such to be yet in the Gall of Bitterness, and Bond of Iniquity, (as he said of Simon Magus, Acts 8.22.) And what will become of such, if they repent not of their Wickedness, it is easy for any one that looketh into his Bible (without a Spirit of Prophecy) to foretell. You read their Doom, Psal. 11.6. Upon the wicked he shall rain Snares, Fire and Brimstone, and an horrible Tempest: this shall be the Portion of their Cup. Psal. 68.21. Our God shall wound the Head of his Enemies, and the hairy Scalp of such an one as goeth on still in his Trespasses. So see 1 Cor. 6.9, 10. Rev. 21.8. & 22.15.  
But because some are outwardly reform, who are not inwardly renewed, or throughly changed, let us come to the Question.  
Quest. How may a Man know that he truly forsakes Sin, and turns from it so, as will evidence a sound Repentance?  
Answ. 1. When it is from a right Principle. As  
1. From a right Fear of God; from a childlike Fear of offending, and not a mere slavish Fear of suffering. Prov. 3.7. Fear the Lord, and departed from evil. Prov. 16.6. By the Fear of the Lord men depart from evil. As we read of Job, he was one that feared God, and eschewed Evil, Job 1.1. And Nehemiah, (Neh. 5.15.) So did not I, because of the fear of God. Are we careful to eschew Sin with respect unto God, and not only to Men, or to ourselves? Indeed there is a lawful and good use to be made of Divine Threaten, to restrain us from Sin; they are a fit Object to work on our Fear; and we are commanded to fear him that is able to destroy both Soul and Body in Hell, Mat. 10.28. Luk. 12.5. And commonly this is the first Motive in place, though the last in dignity and worth, (as Mr. A. Burgess says). But more of this, when I come to speak of the Grace of Fear. At present note, If we are only restrained, and kept in by a Fear of Punishment, this is but a natural Principle, and shows only a slavish Spirit. To follow Virtue only or chief in hope of Reward, is mercenary; to flee Vice only or chief for fear of Punishment, is servile. But where the true Fear of God ruleth in the Heart, there is a Fear of displeasing and offending God, and not only of suffering.  
2. When we forsake Sin out of Love to God. Psal. 97.10. Ye that love the Lord, hate Evil. So this is right, when our Love to God will not suffer us to walk contrary to him. Jer. 44.4. Oh do not this abominable thing that I hate. When this is a prevailing Argument to keep us from Sin, that God hates it, this would show that we love God. When we would not displease him, would not grieve his Spirit, and would not dishonour God, (as we would be ashamed to wrong and abuse our best Friend) and would not be so unlike to God as Sin makes us, and would not follow such a Course, as would separate betwixt us and our God, and would hinder our Communion with God; these things would show a loving, childlike disposition towards God, and that we forsake Sin from a gracious Principle.  
3. When we forsake Sin from an hatred of it. When Sin is not only barely left, but loathed; when we turn from it, having our Hearts turned against it. Psal. 101.3. I hate the Work of them that turn aside; (than it follows) it shall not cleave to me. Prov. 8.13. The Fear of the Lord is to hate Evil; not only to departed from Evil, but to hate Evil. There is a Contrariety and Opposition betwixt Grace and Sin. Where true Grace is therefore, there is not only a declining of Evil from the force of Education, or Example, or as being moved with Rewards promised, or Punishments that are threatened; but there is an Averseness to Sin itself, from a contrary Principle within, a Detestation of it, an Antipathy against it. It is part of the Description of a wicked Man, Psal. 36.4. that he abhorreth not evil. And a bare Abstinence from the ward Act of Sin is not enough, without an abhorrence of it. While a Man retains a secret love, and liking of Sin (in God's account) he lives in Sin, though he refrains from the gross outward Act. 
† Quid quod volumas facti origo est?— Vanissimum est dicere, volui, nec ramen feci.— Sicut malum non persicis, nec concupiscere debueras. Tertul. de Paenit.  Though one be not drunk with the Drunkards, though one doth not swear with the Swearers, nor mock and taunt with the Scoffers; yet it is bad enough, to have pleasure in them that are such, (Rom. 1.32.) As it is a sign that we do not truly hate Sin, if we are not willing to forsake it; So on the other hand, we do not rightly forsake Sin, if we do not hate it.  
There are some whose Sins leave and forsake them, rather than they leave and forsake their Sins. Some there are, who do not put away their Sins, but are forced to part with them. As Pharaoh was forced to let Israel go. As Phaltiel parted with Michal, when he could keep her no longer; but was sad at parting, 2 Sam. 3.16.  
But there is a great difference betwixt a Man's parting with what he loveth, and his casting away what is loathsome to him. It is very unpleasing, and grievous to him, to part with what he loveth. And this shows a Man's love to Sin, when he is sad to think of parting with it; when it is grievous to him, to think of parting with his vain Companions, sinful Pleasures, etc. When it is very unpleasing to him, to hear his Sins spoken against, reproved, and threatened. When it is irksome to him, that Parents, or Governors keep him in, will not suffer him to take his Swing; or when he is under restraint by Poverty, Sickness, etc. But what a Man loathes, and abhors, he is most willing to put away. Such things as one hath an Antipathy against, he is ready to flee from, or is not at ease, till they be removed out of his sight. So a Man that loathes Sin, how earnestly does he desire to be rid of it? how glad would he be, to have Sin removed quite out of his sight? He could not be satisfied only with a removal of the Gild of Sin, to be left under the Power of Sin. The presence, and prevalency of Sin, greatly afflict him. The very presence of Sin is a sad annoyance, and disturbance to a gracious Spirit. A Man cannot delight in the Company of those he hates. So if we hate Sin, we are sick of it, weary of it, we would have no more to do with it. And this is a right turning from Sin, when it is cast off, and abandoned with hatred, and detestation. So  
4. When it is forsaken from a firm, and fixed resolution in the Soul against it. Many have a wishing Will (as Mr. Perkins says) but no settled purpose. 
Vid. Cases of Conscience. l. 1. c. 5. §. 4. p. 16. in Vol. 2.  But now where the Fear and Love of God, and hatred of Sin prevails in the Heart, there will be a rooted, settled resolution against Sin.  
2. It is a good sign, that a Man truly forsakes Sin, when he setteth against his inward corruptions, and feareth to Sin in secret. Some are tender of their credit, while they have no tenderness of Conscience: as they are not afraid of being guilty of those Sins in secret, which they would be ashamed, that others should know. Close Chapmen, cunning Gamesters, that love to play underboard. Some are for their private Walks, and so sly, that others shall have much a do to trace them. Their way is like the way of a Serpent on the Rock, or of a Ship in the Sea. But let such know, The Eyes of the Lord are open upon all the ways of the Sons of Men, to give every one according to his ways, and according to the fruit of his do, Jer. 32.19. Prov. 5.21. There is no blind-folding of the Eye of God's Omniscience. And as he sees the most secret Sins; so when at last he shall turn the way of the wicked upside down, he will lay all open to the view of the whole World. There is nothing secret, which shall not be revealed: nothing hid, which shall not be made known. Your secret Sins will one day find you out, and will come out at last.  
But he that truly forsakes Sin, dares not allow of Sin in secret. Yea, he is for mortifying his most inward corruptions. He would not that any way of Wickedness should be found in him, Psal. 139.24. It is not enough to put Iniquity out of our hands, while we regard Iniquity in our Hearts. What is it, to be like the Pharisees, that were only for making clean the outside of the Cup, and Platter? We must not only cleanse our Hands, but see to the purifying of our Hearts, Jam. 4.8. You would think such worthy of derision, that sweep before their Doors, while they care not how sluttish the House is within. A Wound may have its course of bleeding outwardly quite stopped, and yet be deadly, if it bleeds inwardly. Oh, how many, whose Spiritual Wounds bleed inwardly! Many whose Consciences tell them, the Act of Uncleanness would be too gross, that yet allow themselves in speculative Wickedness. And what streams of unclean thoughts, of proud thoughts, of envious and malicious thoughts? What streams of carnal, covetous thoughts are continually issuing from their Hearts without any check?  
3. It is a good sign indeed, that a Man truly forsakes Sin, when he especially setteth himself against his special sin. Psal. 18.23. I was upright before him: and I kept myself from mine Iniquity. When a Man is for getting down and keeping down those Sins, to which he is most inclined, this shows he is no longer in league with Sin.  
If we are not great Strangers to our own Souls, we shall find ourselves more prone to some one Sin, than to other. One to Pride, another to Covetousness, another to sensual Pleasure, another to Passion, etc. And though where there is true Grace, no known Sin is suffered to reign, is fully and quietly obeyed, yet some Sin may tyrannize. A Master-Sin is not always a reigning Sin. 
Mr. B. Cathol. Theol. Part. 2. p. 108.  Though a Learned, and Judicious Divine questioneth, whether some particular Sin in a Child of God may not be stronger, than the particular gracious habit that is opposite unto it. And as he says, That they err, who tell us that all Sin is equally mortified in the habit, common experience fully proveth. Yet such Sin is so far from having absolute command and dominion over one truly gracious, that the more he finds its stirring and prevalency, ordinarily the more he bends the strength of his Prayers and Resolutions against that Sin. That Sin is wont to cost him most Sighs, and Tears. And though he be sorely foiled by it sometimes; yet he is still for renewing his Conflict with it. He does not yield up himself unto it. It is the evil he would not: it is a thing which he hates, Rom. 7.15, 19 And that Sin, which is more the matter of our Grief and Sorrow, than of our Delight; which is more hated, than loved; which we are not for keeping, but would gladly part with, and would account it a special Mercy, a deliverance indeed, to be freed from; that Sin is not reigning, however for sometime it may tyrannize, and sadly oppress the Soul.  
One thing more I must add here, That sometimes Sinners are for changing. They sometimes fall out with one Lust they had been in league with, to fall in with another, with which now they are more pleased. A Sinner that was formerly devoted to Voluptuousness, and cared not what he spent about his sensual pleasures, may now be more taken with worldly Riches: Covetousness may have got hold on him, whereupon he may be so changed in his course, as if his Voluptuousness was mortified. One that hath been profane, may leave his profane courses, and turn into a way of studied Hypocrisy, to get a Name, and make a Show in the World. When (Alas!) this is but a fairer, and smother way to Hell. To turn from one Sin to another, is not to forsake Sin. This is but like the turning of a Door upon its Hinges (movetur, sed non promovetur:) or like the Sluggards turning from side to side on his Bed. It is nothing to decline and put away some Sins, because they stand in the way of some other Lust, to which a Man is more addicted. But indeed this is something, for a Man to set against that Sin, which yet of all his Sins hath most Power, and the greatest Interest; when a Man cannot rest, till he has also got this Sin subdued, it shows there is no Sin reserved, though he have Sin still remaining in him, while here. So  
4. Then a Man-truly forsakes Sin, when he setteth against all known Sin. This evidenceth one's opposition to be against Sin, as Sin. And that Man, who would not allow himself in any close way of Wickedness, would not harbour any secret corruption, who would not spare any darling-Sin, who is engaged, and hearty strives against his Master-Sin; surely, that Man will as well resolve and strive against any other known Sin. When the main strength of Sin is broken, then there's hope of its falling more and more. And indeed if Repentance be sound, there is not a partial, but a thorough-reformation. Jer. 7.5. If ye throughly amend your ways, and your do— Ezek. 18.28. Because he considereth and turneth away from all his Transgressions, he shall surely live, he shall not die.  
Quest. But who can say, I have made my Heart clean, I am pure from my Sin? Prov. 20.9. Does not the Apostle James say (chap. 3.2.) In many things we offend all? And will you not grant, that the best upon Earth have Sins of daily incursion? How then do they turn away from all their Transgressions?  
Answ. 1. There are no Sins so small, but the deliberate, licentious, resolved practice of them, is sufficient to prove a Man in a graceless and damnable Estate. Thus a Man may be condemned even for idle words, Mat. 12.36, 37. So a Man may go to Hell in earnest for foolish jesting, and the like. And if any Man seem to be Religious, and bridleth not his Tongue, this Man's Religion is vain, Jam. 1.26. Small Crevices, not looked unto, may let in Water enough to sink the Ship. A little prick at the Heart is deadly. A little Poison, without using means against it, may give a Man enough, may be his Bane. Not only gross Sins, but such as many count venial matters, being indulged, and allowed of, may sink Souls into Hell.  
2. One that hath true Grace makes not so light of those Sins of daily incursion, as the Unregenerate are wont to do. He is humbled, and grieveth for them, condemneth himself for them, and according to the degree and measure of Grace he hath attained unto, he is watching and striving against them. In some measure he is turned from them both in Heart, and Practise too. Vain thoughts abound not so much in him, his idle words arise not to such a reckoning, as before, while he was insensible of the evil of them.  
3. There is a great difference betwixt gross wilful Sins, and Sins of Infirmity. Wilful, gross Sins ordinarily committed, show the utter absence of Grace. Psal. 36.1. The Transgression of the Wicked saith within my Heart, that there is no fear of God before his Eyes. Such as live in presumptuous Sins, are plainly under the Dominion of Sin: and such as are under the Dominion of Sin cannot be upright. So much we may gather from. Psal. 19.13. Keep back thy Servant from presumptuous Sins, let them not have Dominion over me: then shall I be upright. Such are Conscience-wasting Sins. What should one think of such as live in gross known Sins; but that they are dead in Trespasses, and Sins?  
But continued Sins of Infirmity will not prove the utter absence of Grace, but only weakness, and imperfection in Grace. A Man may be sincere, and have a true love to Holiness, and a real hatred of Sin, as Sin, that shall never be absolutely freed from Sins of Infirmity while he lives; yet such a one bears them as his Burden, he complains of them, as worse than any natural Infirmities, he desires to be rid of them more and more. And thus in voto & conatu, in desire and endeavour he forsakes all known Sin, breathing and pressing after perfect Holiness, though here he cannot attain to it.  
Quest. But may not one that hath true Grace yet fall into gross Sin? as David, and Peter did?  
Answ. This is possible (we must confess) and more than possible: but (I hope) not common. Much less is it the common practice of such to commit gross Sins. If it was, what difference would there he betwixt the Godly, and ? 1 Cor. 6.11. Such were some of you: but ye are washed, but ye are sanctified. Though Peter fell foully, yet he arose quickly, as we read, he went out, and wept bitterly. And it is probable, David had some remorse for his Sin before Nathan was sent to him, (though his Repentance was not answerable to the greatness of his Offence) but we no more find him guilty that way. It was a warning to him. Though we cannot determine, how oft a Godly Man may fall into gross Sin; Yet certainly, there is a difference betwixt a Godly Man's falls and the wicked Man's walk. Indeed such gross Sins being evidently known to be Sins, and great and grievous Sins, more heinous in their own nature, use terribly to alarm the Conscience, when committed; that without an hatred of, and fixed resolution against them, a Man can have no evidence of the truth of his Repentance. And a fixed Resolution against such Sins will not stand with the frequent and ordinary practice and commission of them.  
5. It is an hopeful Sign that a Man truly forsakes his Sins, when he is for undoing what he hath done amiss (so far as in him lieth): That is,  
1. Hearty wishing he had never done so, wishing he had rather been suffering under the Hand of God at such and such a time, 
Poenitentia est reflexio intellectus ad improbandum malefactum; affectio nolendi fecisse. Scalig. Subt. p. 1010.  when he was sinning against God; wishing he had rather begged his Bread, than got an Estate by Injustice, Fraud, Theft; wishing he had been lower in the World, so that his Corruptions might be brought down. As one says, He that doth not wish he had never committted such Sins, hath a will to commit them still, supposing the like Opportunities and Temptations.  
2. Being ready to make Satisfaction and Restitution in such Cases, and so far as he is able. Indeed as Sin is against God, no mere Man could ever make Satisfaction, but that Work is proper and peculiar unto Jesus Christ, God-Man. Yet as we may have wronged others, in many Cases we may and aught to make them Satisfaction; and thus we should after a sort undo what we have done amiss.  
If we have wronged the Souls of others by drawing or encouraging them to Sin, we are under a greater Obligation to do what in us lieth to draw them to Repentance, and turn them from Sin, that they be not undone by us and it. We must endeavour to do as much good this way, as ever formerly we have done hurt. The penitent Thief endeavoured to bring his Companion in Sin and Suffering to Repentance, as we see, Luke 23.40, 41, Dost thou not fear God, seeing thou art in the same Condemnation? And we indeed justly, for we receive the due Reward of our Deeds, etc.  
If we have wronged others in their good Names, by unjust Censures, false Reports, etc. We must willingly take shame for it, and be ready to unsay what we have unjustly said against them.  
If we have wronged others in their worldly Goods and Estates, we must be for repairing the Damage they have suffered by us, if it may be by Restitution; or if (we cannot make Restitution of the same thing unjustly taken or kept from them, then) by Satisfaction, with something of as great worth and use to them, as the thing itself would have been. This is so plain a Duty, that none can deny it; how few soever there are that will practise it. But true Repentance will put upon the practice of it. See a notable Instance, Luk. 19.1. So Ezek. 33.14, 15. If he turn from his Sin, 

Neque enim peccare desistit qui alienum retinet. Grotius.  
Si res propter quam peccatum perpetratar reddi potest, & non restituitur, poenitentia non agitur, sed simulatur. Aug.   and do that which is lawful and right; if the wicked restore the Pledge, give again that he had rob. A Man turns not from his Sin of wrong-doing, but continues in it, till he is willing to make Restitution, or a Recompensation for the wrong he has done.  
Question. But what if the Party wronged be dead?  
Answ. Then what was due to him, becomes due to his Heirs or Executors, etc. to whom he hath left his 
* Si debet ei pecuniam, reddit eam haeredibus ejus, si non novit ullos haeredes, relinquit pecuniam in Curia, & confitetur. In lib. Musar. fol. 18. p. 2. Vid. M. Pol. Synops. in Mat. 5.24.  Estate; and we have no right to it. Or if the Man have no Kinsman for one to recompense the Trespass unto, let the Trespass be recompensed unto the Lord, Numb. 5.8. What you are not lawful Possessors of, it is good to discharge yourselves of, separating it to pious and charitable Uses, that is, to the Use of the prime and absolute Owner, (when you cannot restore it to the proper Owner). But otherwise, the Lord hates Robbery for Burnt-Offering, Isa. 61.8. It is abominable that any should steal, and take away any thing unjustly from their Neighbour, with an intent to serve God with what is not their own.  
And the like Course is to be taken, when a Man knoweth not whom or how many he hath wronged. Dan. 4.27. Break off thy Sins by Righteousness, and thine Iniquities by showing Mercy to the poor. Such as have been scraping Estates together by covetous practices, by oppressing, overreaching and defrauding others; such as have made it their Trade to injure as many as they could, who have had dealing with them; such as can never find out all that have suffered by them: as they would manifest their Repentance to be serious, must be ready to do good to all as they have opportunity, and must so much the more abound in Acts of Charity, as before they have abounded in the contrary.  
Quest. But what if a Man hath been so injurious to others, that his whole Estate will not make Satisfaction?  
Answ. This is a sad Case indeed! But he ought to go as far as he can in satisfying those whom he hath wronged; and what he cannot do at present, he must resolve, and be willing to promise to make full satisfaction when God makes him able, (unless the injured and suffering Party freely release and discharge him). Yea, when he cannot do it of himself, he should improve his Interest in Friends, if they would be persuaded to help him out. And this is certain, that true Peace of Conscience cannot be bought too dear, though all a Man hath in the World goes for it. In this Case a Man should be for undoing his Sin, (so far as he can) although it would be his undoing in the World.  
2. When a Man by extreme Poverty is quite disabled to make Satisfaction for the Wrongs he hath done. Though the Act thus becoming impossible be not necessary; yet the Will, I say, a Will to satisfy if he was able, or when he shall be able, is necessary, without which there is no Evidence of his true Repentance of the Sin, or that the Sin is pardoned. There must be a serious and hearty willingness to do it, if a man be in a capacity to do it; and this aught to afflict him more than simple Poverty, that he cannot do it.  
6. One that is indeed turned from Sin, ordinarily is very careful to avoid Occasions of Sin, ordinarily fears to run upon Temptations. As the  Child dreads the Fire.  
7. Such an one having his Heart turned against Sin, ordinarily shuneth and abstaineth from the very appearance of Evil; what looketh like Sin he is wont to startle at; he would keep as far from Sin as may be; he fears to come near it.  
8. Such a one would turn others from Sin too. He would not, that others should walk on in Sin, if he can hinder it. He is opposing Sin in others; especially in those who are near and dear to him, and in whom he hath most Interest. And such as formerly he was drawing to Sin, he will look on himself as doubly engaged, to do what he can to help them out of the Snare. Thus such as have been notorious in Sin and Wickedness, after Conversion are ordinarily seen to be most zealous against it.  
9 One that rightly turneth from Sin, would never return to it more. He will say as Ephraim, What have I to do any more with Idols?  
Sometimes a Sinner and his Lust seem to be fallen out, but they are soon pieced again. He may be angry with Sin for a fit, but does not hate and forsake it. Now when the unclean Spirit returns, after he seemed to be cast out, he useth to get stronger possession, that the last Estate of that Man is worse than the first, Luk. 11.24, 25, 26. The Apostle Peter speaketh after the like manner of such as had escaped the Pollutions of the World, but were afterwards again entangled and overcome, as the Dog returns to his Vomit, The latter End, says he, is worse with them than the beginning, 2 Pet. 2.20, 21, 22.  
But a right forsaking of Sin is set forth by such Expressions, as plucking out the right Eye, cutting off the right Hand, Mat. 5.29, 30. (and there is no restoring any of these Members, when separated from the Body) And by crucifying the Flesh, Gal. 5.24. And mortifying the earthly Members, Col. 3.5. In true Repentance Sin receives its Death's Wound. Though it stir and struggle still, its Head is broken; yea, it is wounded at the Heart, so wounded that it can never recover its full Power and Dominion. Now it is dying, though but a lingering Death. How many that do but seemingly oppose, that desire not, resolve not on the Death of Sin? They are but like Fencers, they do not fight in good earnest: As Fencers sometimes seem to be in a deadly Feud, while secretly they are in League, and very good Friends.  
Some reform for a fit, but soon face about, and as Lot's Wife, look back upon Sodom. Some part with their Sins, as Mariners throw their Goods overboard in a Storm, who are ready to gather them up again when the Storm is over; so they will seek their Lusts again. Such a temporary Reformation is little worth. This is not the Repentance never to be repent of. There is Joy in Heaven over a Sinner that truly reputes and turns from Sin; but when a Sinner is for returning to his old Sins again, none but the Devils and wicked Men can be pleased with this fight.  
True it is, a godly Man oft sinneth against his Resolution, but he sinneth not with Resolution, as the ungodly do. His Will and Resolution is still against Sin, though Corruption remaining in him, raised by the Violence of Temptation, swelleth and floweth over the Bank of his set Resolution.  
(10.) He that truly forsakes Sin, turneth so from Sin, that withal he turneth unto God.  
And thus I come to the Term unto which the repenting Sinner turneth.  
For one to rest here, that he has left such and such Sins, unto which he was addicted, is, in Portu impingere, to suffer Shipwreck in the Haven. And how sad is that! An half-turn would prove Men but almost Christians. And they that are almost Christians, are but almost saved. The Repentance which Paul preached was Repentance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto God, Acts 20.21. As Repentance has one Eye on Sin, to mourn for it, and to shun and avoid it; so it hath another Eye towards God, to turn to him, and follow him. Jer. 4.1. If thou wilt return, O Israel, saith the Lord, return unto me.  
Quest. How may a Man know that he turneth unto God aright?  
Answ. 1. When the Heart is turned unto God, that is right. Whatever a Man doth in Religion without the Heart, is to no purpose, as not done at all. Prayer without the Heart is vain Babbling; and Service presented to God without the Heart, is but a vain Oblation. If we would seek the Lord so as to find him, we must search for him with all our Hearts. That is but a feigned Turning to God, which is without the Heart. Jer. 3.10. Judah hath not turned unto me with her whole Heart, but feignedly, saith the Lord.  
How can we say that we are turned to God, if our Hearts are not with him? if our Hearts incline more another way? We cannot deny but naturally they are set upon Sin and the World, and averse from God, (so far are Man's Hearts corrupted by the Fall). But are our Hearts now changed? Are they turned, and now chief set upon God? Is God the Centre, towards whom our Hearts now most incline? Are they set upon him as the chiefest Good? If not, we have not as yet turned to him?  
2. When a Man is turned to God, he will shake off his sinful Companions, and join himself to such as fear God, yea his Heart will cleave to such. He can no longer delight in the Company of those, who make it their work and pastime, both to dishonour God, and would draw him to do the like. But his Delight is in the Saints, such as bear God's Image. As the Psalmist, I am a Companion of all them that fear thee. But, Depart from me, ye Evil-Doers; for I will keep the Commandments of my God.  
3. One that is turned to God will be for turning others to him. If we are turned to God, it will grieve us to see others, and especially to see any of ours, strangers to him, and at a great distance from him, walking contrary to him. If we are brought home to God, we shall be inclined to pity and pray for poor Sinners, that still lie out from God, that seek not after him. Oh, (think we) what Enemies these are to themselves! Alas, how do they forsake their own Mercy, to follow lying Vanities! We shall desire (whatever the Success be) that we may not omit our Duty; but may tell them of the evil of their ways, as we have opportunity, and endeavour to reclaim them. The Righteous would be turning others to Righteousness.  
4. One that is turned to God, is for walking with him. Now he is for walking in God's ways.  
Repentance softeneth the Heart, and so prepares it to receive an Impression from God's Word, which the stony, hard, and impenitent Heart resisteth. And where Sin, as Sin, is grievous, there God's Commands are not grievous, but such a Soul will desire and delight to obey them. A Soul that is turned to God, will fear to walk contrary to him, in any way of Disobedience. Such a one would keep close to God. His Care, Study and Endeavour is, to walk in all the Commandments of the Lord, blameless. Thus sound Repentance will produce sincere Obedience. And this is bringing forth Fruits, and doing Works meet for Repentance, (Mat. 3.8. Acts 26.20.) to obey God's Commands sincerely and impartially. A mere external Obedience is not enough, but we must obey from the Heart. A partial Obedience is not enough, but we must have a Respect unto all God's Commands, not allowing ourselves to neglect or transgress any one Precept, either of the first or second Table. As we would prove that we are indeed turned to God, we must make it our Care to walk uprightly before him.  
5. If indeed we are turned to God, we would be getting still nearer and nearer to him. As the Psalmist, My Soul followeth hard after thee. We shall follow on to know the Lord, and to enjoy more of him. We shall be for more conformity to God, and for more communion with him. One that is turned to God, is not for standing at a stay in Religion. He would be making progress in Heaven's way, in the way of Holiness.  
6. One that is turned to God, now cleaveth to him with purpose of Heart. His resolution is (by the help of Divine Grace) to follow the Lord fully. So if we are turned to God, we would no more turn away from him. We have enough of departing from God: we would never more wickedly departed from him. The remembrance of our former course will oft make our Hearts sad. Have we not found it an evil thing, and bitter, that formerly we forsook the Lord, that his fear was not in us? So our Hearts will smite us now, when we have been stepping a little aside. It will grieve us, that we do not at all times keep so close to God, as we ought. And we shall dread the thoughts of departing from God, more than of parting with all we have in the World. As the Church, Psal. 44.17, 18. All this is come upon us; yet have we not forgotten thee, our Heart is not turned back, neither have our steps declined from thy way. So we shall desire, whatever befalleth us in the World for his sake, that we may never be false to him, may never more forsake him. But Apostasy is a dreadful sign of Impenitency.    

AN APPENDIX, Referring to the Trial of Repentance, or Turning from Sin.  ROM. 6.14. 
For Sin shall not have Dominion over you—  
THe best are not freed from the in-being, and indwelling of Sin here, 1 Joh. 1.8. If we say that we have no Sin, we deceive ourselves, 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 inquire, 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 other hand) truly gracious, who feeling the stir of Corruption, are thence ready to conclude, or at least fear and suspect, they are still under the Dominion of Sin.  
Now I shall show 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 acknowledge Man's Fall, and Original Sin, must acknowledge. 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 stir of Corruption, who is not under the full Power and Dominion of it. Sin ruleth by way of enticing, not by Force and Violence. It's 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 lulled asleep for a time.  
(3.) You may be under the arrest of your own Consciences. Conscience may shake, and terrify you, and thus you may be brought to a kind of remorse for Sin, and yet not freed from the Dominion of Sin. Sinner, wouldst thou fain put off Conscience? dost thou endeavour to do all thou canst to stop its Mouth, to still its Clamours? Art thou far from joining and taking part with Conscience against thy Lusts? Then it is plain, thou art joined 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 joined 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 thyself 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 thyself overtaken with Passion; or see them sometimes immoderate, spending too much precious time in Sports and Recreations, etc. 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 thyself 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, complete and absolute Dominion of Sin, when a Man freely peaceably, fully, (ex study & 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 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 thyself 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 thyself, 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 mere 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 deal, charitable to the poor, your Lives may be adorned with a show of many fair moral Virtues, 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 shows 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, shows Sin to have a negative Voice in thee, and that thou choosest 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 of Sin. Only that you may pass a right Judgement 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 Galleyslave 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 galled and pinched. 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 wouldst 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, than excused from Suffering. And if you can hearty welcome Afflictions, and bless God for the sharpest Corrections, may you find them a means of weakening your Corruptions. The Dominion of sin is chief 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 Lust's low; if you could willingly stoop to any Cross, to have your old Man, a Body of Sin crucified on it; this would show 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 conscientious 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 show 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 wouldst not 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, etc. This shows 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 prays 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 wouldst not, it is a thing thou seriously resolvest and strivest, and criest against; this shows 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, hearty 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 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 die, if she cried 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 choose 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 thyself 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 Indwelling 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 loathe 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 hearty accepted of a new Lord; if thou hast sincerely resigned up thyself 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. 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 thyself to the Rule of his holy Word, if thou wouldst not allow thyself 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 wouldst 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 yourselves to obey, his Servants ye are?  
More I might add, but I choose to conclude 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 tenor 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 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 virtual 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, etc. Vain Thoughts, Words, Passions, etc. 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 oftener 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 Judgement, 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 Men rise up with so great and constant watchfulness against an idle Thought, or Word, or Disorder in Prayer, etc. as they do against an heinous 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 settled Habit) will not consist with the truth of an Habit of Love to God and Holiness, and of Hatred to Sin.   

Of Love to God.  John 5.42. 
But I know you, that ye have not the Love of God in you.  
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 shown him much Love, whereas it was not found in their Hearts: As he that knew what was in Man, and whose Judgement 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, than you may know and judge, 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 Abridgement 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. 
Absque hoc & timor poenam habet, & honour non habet gratiam. Servilis est timor quandiu ab amore non manumittitur, & qui de amore non venit honour, non honour sed adulatio est. Bern. in Cant. Serm. 83.  And Fear degenerates, when it is not joined 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, whom they must serve. Faith and Hope are eminent Graces, yet the Apostle gives the pre-eminence 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 owe to God, who ought to be summè charus, dear to us above all other. The account that is commonly given, why Love hath the pre-eminence 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 Vision, 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 complete 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 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 Knowledge of God. (Ignoti nulla cupido.) There may be some knowledge of God, where there is no true Love to him: but there cannot be Love to God, where there is no knowledge of him. But the eyes of the understanding, being truly enlightened with the knowledge of God, by this means the heart comes to be affected. (Ex aspectu nascitur amor.) 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 knowledge. As the Saints, the more they know God, the more they love him. As in Heaven, where they have the clearest sight of God's 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 Knowledge. And there is especially a knowledge 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 knowledge of the Love of God, especially of his Love in Christ. A knowledge 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 unparallelled 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, etc. 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 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 heightening, 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 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 hearty 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 Knowledge 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 not so much) compared with his infinite Goodness. We must see so much in God, an infinite Fullness, 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 knowledge 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 mere strangers to God, without the true knowledge 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 merely for ourselves.  
Yet we cannot love God, but we shall love ourselves. 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 ourselves, to desire the greatest happiness to ourselves 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, 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. Harlot's look only at what they shall have by him: but they that have right holy and chaste Affections, look as well at his own Excellencies, for which he is most worthy to be loved.  
Sound Love is not mere Self-Love. Love which is regular, is not only loving a thing or person good to us, but loving that which is good in itself (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, etc.  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 subjoins, v. 39 [Thou shalt love thy Neighbour as thyself;] yet we are not allowed to love ourselves, 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 ourselves 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 chief for ourselves. And this further appears, in that the love of God is a chief and eminent part of that Worship we own 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 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 ourselves; for this is to love ourselves more than God, this is to set ourselves above him, to deify ourselves. 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 ourselves, this is to turn Man's 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 ourselves 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 Self-love 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 ourselves, 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 ourselves. And suppose a Soul to lose itself (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. It's 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 judgement will determine, that God who is infinite in all Goodness and Perfection, is infinitely more amiable and delectable than ourselves; and therefore to be loved chief for himself, and above ourselves. And that in loving God above ourselves, we do most truly love ourselves, as thus we should come to the enjoyment of God, the chiefest Good, that which is best for ourselves.  
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 ourselves 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 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, Man's 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 ourselves, accurately opened in Mr. Baxters' Christian Directory, pag. 182. etc.]  
(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 ways, as in Psal. 50.21. Thou thoughtest that I was altogether such a one as thyself. 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, etc. 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, expressed 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 Judge, 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 not 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 loathe 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, that it will nothing advantage a Man, if he should die in God's cause (as a Turk may choose to die, rather than to deny his Mahomet:) If one of us should choose 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 chief set on these things, they are spiritual Adulterers, and Adulteresses (as the Apostle James calleth them, Jam. 4.4.) their hearts departed, 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 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, etc. 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 itself 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 shown to the enlightened understanding, as most amiable, and the chiefest Good, the renewed Will preferreth, chooseth, and adhereth to him before all other. And this is a rational, spiritual Love. Now do we in our settled judgement esteem and prefer, and in our will choose and embrace him before all? Do we indeed prise, and desire an interest in him above all things in the World? Had we rather part with all, Possessions, Relations, etc. than to have no part in him? Should we account ourselves really miserable without him, what ever else we may enjoy; but happy and blessed 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 judge of yourselves 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 entreated 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 enjoy 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, than 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 hid 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 ask our Souls, 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 ourselves 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 touched with the Loadstone will be turning to such a point; the Heart being touched 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 saddest 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 earnest cries after him. So if we love God, we shall seek him still, though he be a God that sometimes hideth himself, Isa. 45.15. Thus the Spouse shown 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 shown 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 ourselves, are in our right frame, and act like ourselves, 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 rejoice 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 show 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 hearty 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 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 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, than 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 shown 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 (says he) when I awake, I am still with thee. 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 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 yourselves, 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 senseless 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 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 show any love to God? Would you take him for your friend that could see others evil entreat you, and yet stood by as one wholly unconcerned? And can you be friends with those who show 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 transgressors, 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 choose for ours, if we might have our choice? Whether would we choose God or the World? Had we rather see them in a 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, persuading, 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 show as little love to God as to their souls.  
(12.) If the love of God be in us, than 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 itself, 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, 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, etc. 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 linked 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, than 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 joined, Exod. 20.6. Neh. 1.5. When a friend says, If you love me, do such a thing for me, his Entreaty useth 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 choose the things that please him. As we must show 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 ourselves than for pleasing God, more for having our own wills than for doing the will of God; if we are more at men's command, at the command of the World, than we are at God's command, and that habitually and ordinarily, it is plain, we prefer ourselves 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 conjoined, Deut. 11.22. And to love the Lord, and to 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, styled 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 virtue 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 ourselves, if we rather desire that he would come down to us, and comply with, allow of our crooked Tempers and Manners, than to have our souls raised up to him, by the restoring of his Image, and a divine Nature wrought in us, it would show 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 prise 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 show 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, show 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 show us hard things. We shall desire to keep up good thoughts of God still, but have worse thoughts of ourselves. When he afflicts us, we shall fall out with ourselves, 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 deal, but judge ourselves. We shall be ready to justify God, and to condemn ourselves, 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 pet, 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 shows 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 ourselves, and making our peace with him.  
But if when we are afflicted, instead of accepting of the punishment of our Iniquities, and humbling ourselves, 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 show 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, etc. 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 employed, and improved for him. Love to God will put us upon 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 ourselves bounds, and think we have done enough already, these things would not show 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 withal 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 eyesore to us, when we see others outstripping 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 grudge that any cloud us by their shining brighter, if we have a secret dislike of those that excel in Holiness, and Virtue, and quite outdo us in the service of God; though the Lord hath more honour by them; this is an ill sign, a sign that we prefer our own interest before God's 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 rejoiced 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 Man's Love to God is to be suspected, or rather concluded unsound, that will not carry him through sufferings, and trials here. He that loveth Father, or Mother, Wife, or Children, Liberty, or Estate, or Life itself, 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 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, etc. 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 Neighbours, 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 outlawed, and lost Creatures to all Eternity, for whom there remains nothing but a certain fearful expectation of Judgement, and fiery Indignation, which shall devour the adversaries.  
But (excepting such) do we bear an universal  to Men for God's sake? with respect to his holy Will, 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 aching 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 horror, to see sinners posting on in the broad way to Hell and Destruction. As the Psalmist 119.53. Horror hath taken hold upon me, because of the wicked that forsake thy Law.  
Then it would greatly rejoice our hearts, might we be a means of stopping any such in their desperate career, a means of converting any Sinner from the error 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 Brother's keeper? Such as make no conscience at all of, but grossly neglect that plain and necessary duty of reproving 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 chief, 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? 
Ubicunque homo est, ibi beneficeo locus est. Sen.  would we do good to all, as we have opportunity? Are we for helping, and showing mercy to any in misery, so far as we are in a capacity? Do we not know how to hid ourselves 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 recompense us? Do we not some way aim at our own ends, advantage, praise, etc. Charity seeketh not her own. To love another but for, and with respect to ourselves, is not properly to love another, but only to love ourselves. But if we can find our hearts going out in love, and goodwill towards all Men, (though we cannot expect so 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 loathe, and abhor ourselves, so far as we are sinful, and yet notwithstanding we must love ourselves; 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 hearty wish well unto them, and endeavour to promote their Conversion, and Salvation, as it may lie 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 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, etc. seems to be extraordinarily, Spiritu praevidentis, non voto optantis, from a spirit of Prophecy, rather than from the spirit of Supplication. Unless we had their spirit, we have not their warrant, to pray directly against any men's persons.  
Quest. 3. May not the righteous sometimes rejoice, seeing God's Vengeance on the wicked, as Psal. 58.10?  
Answ. As God is glorified by the Judgement 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 rejoice, at the cutting off and fall of wicked, and mischievous Instruments: but may not rejoice merely in their destruction. Not as it makes against them; but as it makes for God's 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 public justice, and with respect to the glory of God thereby.  
2. When we have respect to the good of the Community. As we own more love to the public Society of which we are Members, than to particular Members in the Society, and much more than to corrupt gangrened 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, etc. 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, merely 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 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 itself as punishment to them, but as a means to reclaim them, to bring them to a sense of their sin, etc.  
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 inquire 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, Another's enmity must not blind and pervert our judgement 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 ourselves, yet must we take heed of a spirit of revenge, and take heed of being injurious ourselves, under pretence of defending ourselves from injury.  
We may be cautelous and watchful, not to expose ourselves 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 judge 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 show ourselves 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 God's 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 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 rejoice 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 yourselves 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 enemy's 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 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 judgement. 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 enemy's 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. Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth. Job 31.29, 30. If I rejoiced at the destruction of him that hated me, or lift up myself 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 rejoiceth 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 sudden, 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 Father's 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 mere 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 goodwill towards them, as having a dependence on such, or being tied to them by natural bonds. They that are not without natural affection, will love their own. Some 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, etc.  
But first, If our love to the Godly be sound (such as will prove and evidence the love of God to be in us) than 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 Cynic 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 another's 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 Man's 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 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. Plainheartedness, 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 Master's 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, 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, than 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 enjoineth to love the Brotherhood, (the whole Fraternity, all that were of the household 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 error, 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 learned to love Saints, as Saints, and to love all Saints. Suppose such as 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, fanatics, 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 show, 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 eyesore to thee, for which thou canst not affect him, how canst thou love God, who is Holiness itself? 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 itself? And how unmeet art thou for fellowship with the Saints 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 Hypocrisy? O then take heed that thou be'st not guilty of Hypocrisy 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 thyself. 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 justify 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 Upright (though they are abhorred of many in the World) are God's delight. And think of it, Shall not the Saints judge the World at last? Many that censure and accuse them here, shall be judged, and condemned by them hereafter. Yea, their holy lives, that the World is so offended at, shall condemn the World. And thou that abhorrest their strict lives, think of it, whether (with Balaam) thou wouldst not desire to die 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 men's 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, etc. will bear them out in their greatest Zeal, and Activity for God. So Luke. 13.24. strive to enter in at the strait Gate, etc. 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 fruitful 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 glorify 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, 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 falsely 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 overmuch wicked] surely the meaning is not, that we may allow ourselves 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) than thou couldst be better pleased with them. If it be thus, thou neither lovest the Godly, nor thyself aright.  
You may think me very long on this third particular Note, That if we love the Godly for God and Godliness-sake, than we love them most who are most like God, most eminent in Godliness. 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 Nature's 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 speciality, and obligation to do for others, and we may not be able to do so well for both. The Law of Nature lays 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. 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 itself. As the Gold did beautify the Temple, 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 Handmaids to Grace: but Grace is desirable even for itself.  
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, than we are for godliness in ourselves. We do not barely commend it in others, but follow after it ourselves. 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 ourselves to come short, we are ashamed of ourselves, and so far out of love with ourselves. As the Stoics said, 
Laert. in Zeno. l 7. p. 513.  that true friendship was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inter solos probos, & virtutis studiosoes, only among the good and virtuous, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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, than 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 increase it.  
But to despise a poor Saint, because poor, to think such unworthy of our acquaintance, to shun familiarity and converse with such, would show 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 ourselves. 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 Errors 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 Peter's 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 ourselves 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 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 show 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 soothe them up with flatteries, cloak 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, Leu. 19.17. And one offers this sense of it, That if we know any fault by our Brother, 
Byfield on 1 Pet. 3. p. 104.  and feel ourselves 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 Absalon 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 Leu. 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, than it is (as it were) held up over him.  
9 If we truly love the Godly, than we really sympathise 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 and sufferings, our grief and sorrow. As it is Isa. 66.10. Rejoice ye with Jerusalem, and be glad with her, all ye that love her. As, if one member be honoured, all the members will rejoice with it, 1 Cor 12.26. So, on the other hand, if one member suffers, all the members suffer with it. Now, do we rejoice with them that rejoice, 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 shown 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 than 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 pitiful, and have our bowels troubled for them, when others may show 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 shown 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 Egypt, Heb. 11.25, 26. So love to the Godly, and to their society would make us willing to ship ourselves in the same bottom; to take our lot with them in sufferings, rather than forsake the assembling of ourselves 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 to those that are of the household 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 World's good▪ and seethe 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 Stoics said, Among Friends there is a certain community of those things, which are necessary to life, we using our Friends as ourselves. As we read of the primitive Christians, Act. 4.32. Neither said any of them, that aught 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 join 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, showed to God's Name, in ministering 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 ministering to the necessity of the Saints, and that for the Lords sake. And certainly while we grudge 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 show us without compassion towards them, and so without true love.  
As one says, 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. etc.) That he never denied to give to any one the asked for Jesus sake. And one ask 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, than we shall hearty 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 shows 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 remembered, (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.)   

Of Godly Fear.  PSAL. 112.1. 
Blessed is the Man that feareth the Lord.  
FEar is a reverend respect, which the highest and best of Creatures own unto God their Sovereign lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say some: as some would have the Latin 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. Judas 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 aught 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 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 departed 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 befall 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 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 judgement, 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 Judgement. 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, etc. 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, or for degrees. It may be called perfect 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 itself 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 Man's 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 Latin 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 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, etc.] He answereth [Thou couldst have no power at all against me, except it were given thee from above.] Carnal fear is not from mere nature, but from the corruption of nature, and is sinful in itself, 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 Judgements. As Psal. 119.120. My flesh trembleth for fear of thee, I am afraid of thy Judgements. But this is far short of the duty of Fear that we own 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 Austin has the comparison.) But as a Natural fear agrees to all Men, a mere servile fear is proper to wicked Men. And yet we cannot blame them for fearing such an angry 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 threaten 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 threatened as a punishment, Leu. 26.16. I also will do this unto you, I will even appoint over you terror. And v. 36. and if Men sin sin wilfully after they had received the knowledge of the truth, there remains nothing for them, but a certain fearful looking for of judgement, 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 ones in Prison with them. They cannot but tremble, Jam. 2.19. Horror 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 Horror: 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 Judge, but as a Father; not only a fear of Punishment, but of the Offence, a fear proceeding from Love. An humble and reverend 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, etc.) 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, 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 joined with the Vnbelieving, 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, timorous 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; 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 chief 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 solicitous 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 argues, that we love God above ourselves; 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 apostasy, 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 aught to fear Divine chastisements. And such a fear Faith will work. As a sound Faith gives credit to the whole Word of God, to Threaten, 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 quickening. 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 Childlike. 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 Father's angry looks in laying it on? It's true, a fear of punishment, and suffering only or chief, is the note of a slave. Yet an ingenuous Child will fear the Rod too. But there is this difference, a slave fears his Master's displeasure chief, because he is like to smart for it, and to suffer by it; whereas a loving Child feareth the Rod most, as it declares his Father's displeasure.  
5. An holy reverential, admiring and adoring Fear, being moved and suitably affected with God's transcendent Greatness, and infinite Excellencies, is never cast out, but continueth 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 evil: but God is the chiefest 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, than 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 chiefest 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 itself, 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 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 sovereign 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 Knowledge of God. Spiritual Knowledge (as I have showed before) is the groundwork 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 Knowledge 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 absolute Sovereignty, 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 forecited, 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 terror.  
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. 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 dependence 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 Judgement. Thus God is oft terrible in his do 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 Vzzah 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, senseless, but aught 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 forseeth the evil, and hideth himself. Yea, not only God's Judgements, 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 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 shows, 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 knowledge of God, his Attributes, etc. 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 terrors 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 surpriseth, 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 choose 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 enlarged.— 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 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, than 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 choose 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 remembered me? So when Children, or Servants, make nothing of the sin of lying, to hid any fault, and by this means to prevent their Parents, or Master's displeasure; does it not show 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 fear will keep it under. I grant, that a Child of God may be foiled, and worsted on a sudden, and for a time by carnal fear. As Peter was once, and again, Mat. 26.69. etc. Gal. 2.12.  
Now if you ask, Can such a one fear God above all, in whom carnal fear at any time prevails? 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 quickening, 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 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 show, 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 threatened, yet hardeneth his neck by his impenitency, by his incorrigibleness, does even set God at defiance, as if he bade 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 ourselves 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 ourselves 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 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 ourselves 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 hid 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. Leu. 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 Stumbling-block 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, than 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 threatened 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 chief 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 loathe himself. And observe, the reward is promised, not to the bare performance of things commanded, not to mere external obedience, but to that obedience which flows from a due respect to the Authority of God commanding. Not to that, which is merely from fear of the threatening, but to that which is out of reverence, and an awful respect to the Command itself. He that feareth the Commandment shall be rewarded. Many fear God's threaten, that do not reverence his Commands. But such as tremble at the Word (Isa. 66.2.) suchas have a reverend 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 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.) shown 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 Childlike 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 Childlike reverence is a mixed 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 rejoice at thy Word, as one that findeth great spoil. As a dutiful Child not only fears to go cross to his Father's 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 myself and offered a  offering. To allude to the expression, some force themselves, and go to God's Worship; force themselves, and set up prayer in their Families, etc. 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 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 ways, go to gether. Pro. 14.2. He that walketh in his uprightness, feareth the Lord; but he that is perverse in his ways, despiseth 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 aught presumptuously— the same reproacheth the Lord— he hath despised the Word of the Lord. The Soul that doth aught 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 says 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 show, 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 always. 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 departed from me. Such as have the true Fear of God in their hearts, will not departed 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 grossly neglect God's Worship, plainly show themselves to be void of his Fear. Job. 15.4. Thou castest off Fear, and restrainest Prayer before God. Though it was falsely charged on Job, this yet will hold true, they that cast off Prayer, etc. thereby show, that they have cast off God's Fear.  
And they are little better, who are grossly 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 reverend 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, Leu. 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 show, 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. 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 suitably 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, Judas 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 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 Judge 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 yourselves 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 incline us ordinarily to follow the safest course. So likewise it produceth a jealous fear of ourselves, 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 carelessly, like the Men of Laish, Judg. 18.7. It will set, and keep 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 cowardice. Such as fear God, know he has ways enough 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 Apostasy 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 incline us to pity our poor Brethren, that are any way laid under God's displeasure. Job 6.14. To him that is afflicted, pity should be showed from his friend; but he forsaketh the Fear of the Almighty. He that does not show pity, thinks not how justly, and how easily the Almighty may contend with him for it. The Fear of God, and hardheartedness 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 Household after him, to keep the way of the Lord. As the Psalmist, Psal. 34.11. Come ye Children, harken 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, spoke 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 quickening 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 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 Vanguard of Horror and Despair. A fear of Diffidence is no blessed thing. Though (its 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 Judgement] The Chaldee Paraphrase hath thus: If thou dealest mercifully with me, if thou dost Judgement 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 Judgement; nor so fear thy Judgement, 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 selfsame 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 hardened our hearts from thy Fear? Which implieth so much, that an Heart which is hardened, is no-way disposed to his Fear. So Prov. 28.14. Happy is the Man that feareth always: but he that hardeneth his heart, shall fall into mischief. Where we see, he that hardeneth 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 joined 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.   

Of Humility.  1 PET. 5.5. 
— And be clothed with Humility: for God resisteth the Proud, and giveth Grace to the Humble.  
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 groundwork 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 hungering. It is this that meekeneth, and softeneth the heart towards others: that makes peaceable, and makes patiented 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 much, that 
* Fugite superbiam, fratres mei, quaeso, mul tum fugite. Initium omnis peccati Superbia, quae tam velociter ipsum quoque Syderibus cunctis clarius micantem aeternâ caligine obtnebravit Luciferum I quae non modo Angelum, sed Angelcrum primum in Diabolum commutavit. Bern. de Adu. 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 ask 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, shall be exalted. But self-exaltation is self-destruction. Pride goeth before a Fall. To be lifted up, is the highway to ruin. We are no nearer Heaven for lifting up ourselves. 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 cloak 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 threatened 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 gauds, as fine Clothes, (which one would think, none but Children, and Fools should be taken with:) but in an high conceit of themselves, their Knowledge, 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 employment, and cannot be drawn to lay out any Abilities, Gift, or Talon they have. Such pusillanimity is quite another thing from true Humility: not a Virtue, but an evil Disease.  
(4.) A base unworthy crouching unto Men, and sinful compliance with them, this is not Humility. A yielding 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 inferiors; though it is good and commendable, (where it is not used to serve one's pride and ambition, as Absalon 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 shows itself, 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 loathsome 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. Though God ordereth the humiliation of his People to the working and increasing of Humility in them; yet there is a difference betwixt humiliation, and Humility; and many have been humbled, who yet were not humble. Pharaoh was humbled under God's Judgements; yet had he a proud, stout, and stubborn spirit, that would not yield 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 Terrors, 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 show 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 Virtue, whereby a Man, from the true knowledge 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 Virtue, whereby a Man from a sound knowledge 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 one's self: and that Humility, which is in the will and affection, a disposition, and frame of heart suitable 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 show, how we may know whether we are endued with this Grace of Humility, or no?  
(1.) True Humility is founded in Knowledge and Wisdom. And so much the Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Knowledge, Humility and true Wisdom. Indeed there is a Knowledge that puffeth up; but it is not sound Knowledge. But with true Humility there is a sound Knowledge (I do not say perfect, but sound Knowledge) of God, and of ones self.  
(1.) There is a knowledge of God in his Excellencies. And this promotes true Humility. Job 42.5, 6. Now mine eye seethe thee: wherefore I abhor myself. Since thou hast pleased to reveal, and make known more of thyself, thy Power, Justice, Goodness, etc. Since thy Glory and Excellency is more manifest unto me, I cannot but have lower, and worse thoughts of myself, than ever. Now I see myself to be vile indeed. Beloved, the knowledge of God is that which keeps the Angels in Heaven humble. Though they have no sin to be humbled for; though they are endued 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 Wisdom (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 Governor, are not so much as a drop to the Ocean, not so much as a single ray to the Sun it 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 Knowledge of God, as teacheth to admire him above all the World, and to look upon thyself 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 ourselves, 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 excel our Neighbours, we are very willing to take notice of that. Though Moses' 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 gilded, 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 ourselves aright, we know ourselves 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 Lord's 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 Lords and the fullness thereof. Yea, all Souls are his.  
And surely the dependence, that a Creature hath upon his Creator, calleth for the most humble submission to him.  
2. If we know ourselves aright, we know ourselves 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 ourselves to be so vile, that our own  might abhor us. If our own  were capable of shame, they might be ashamed to touch, and cover such a mass of corruption, as every Mother's Child of us is by Nature.  
And if we know what our lives have been, we must see ourselves 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, stained 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, woe 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 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 Man's 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 Virtues. But the Sinner that knows himself, sees his Gold to be but Dross, his fairest Virtues to be but glistering Sins.  
Sirs, if ever we were made humble, it was this way, by being made to know ourselves, what we were. And why was Laodicea so proud, but because she knew not, that she was wretched, and miserable, and poor and blind and naked? Rev. 3.17.  
And as this Knowledge of ourselves 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 days. 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 oftener 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 Knowledge; 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 more plainheartedness and sincerity; so much remissness, 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 ourselves, the more we should see cause to be humble, and humbled.  
3. If we know ourselves aright, we know ourselves to be very impotent, very indigent, frail and mutable, yea miserable creatures, considered in ourselves. 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 ourselves. Have we this self-aquaintance? This is the necessary groundwork 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 sound humbled. Though all such are not laid under like terrors 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 loathe 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, for such a one to lie 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, etc. 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 show of Humility is not enough. To be clothed 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 yourselves in the sight of the Lord. True Humility is by the sight, and knowledge of God, (as before) and is such in God's sight; and not only in appearance to Men. All 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 show. 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 learned 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 heir fleshly mind? Let Men be never so free, and forward in such self-devised, seeming humble ways 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 loathe 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 find 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 acknowledge 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 stomaches rising against those, that in great faithfulness tell them 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 virtues. 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 miscarriages, 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, over-valuing themselves, thinking highly of themselves, and of what they do.  
1. Humility will not suffer one to be conceited of his Wisdom, and Knowledge. Pro. 26.12. Seest thou a Man wise in his own conceit? there is more hope 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 acknowledge, 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 Knowledge. And hence it is, that such are most subject to fall into errors. 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 persuade you to doubt of every thing. Nor would I have Christians deny the knowledge 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 persuade a Man out of his senses, that he does not see, or hear, what he sees and hears; as that he does not know, 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 knowledge 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 knowledge 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 subtle Jesuit, 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 Apostasy, 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 steadfastness, 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, Vnus 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, 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 ourselves to think any thing as of ourselves: 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 puffed 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 Souls will acknowledge 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 truly 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 opposite to self-conceit.  
(8.) Humility is opposite to a predominant affectation of humane applause, and vainglory. 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 itself. 
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, etc. which are no way compatible to a Creature. It is not a thing impossible 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 dependence 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 intolerable 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 cried 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 lays 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 itself. This would show an high degree of Humility. But this is no sign of Humility, to be overfond, or greedy of Man's praise. An habitual excessive regard to Man's approbation, or habitual excessive desire of Man's 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 men's revile, 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 himself, 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 himself; how ever he makes a fair show 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 myself in great matters, or in things too high for me. Pride is the grand Usurper. This puts Men upon invading those Offices, and Employments, which belong not to them, 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 Judge 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''s 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 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 always. 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 lays 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 says) 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 patiented 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 accept of the punishment of our iniquity. (Leu. 26.41.) But the humble Soul takes all patiently, If he be sick, impoverished, etc. 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 justify God in all his severity; so they cannot but magnify 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 showed 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 murmur, and complaints, as if they were wronged, because they have not all they would have. Pride shows itself both in unthankfulness, and discontent. The Proud are ever hard to please. What God does for them, does not please them. Like many proud saucy 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 entreaties, 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 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, saucy 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 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 over-high 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. Divers 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 of Compliment. 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 patiented, 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 choleric, etc. 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 rejoice 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 ways, 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 rejoice 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 magnify 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 harkened not to thy Commandments. And again, v. 29. Yet they dealt proudly, and harkened 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 falsely, 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 men's eyes, especially 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 offscouring of all things, they can be very well content.  
Spernere mundum, spernere nullum, spernere sese,  
Spernere se sperni—  
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 rejoiced, 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 show 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 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 ourselves. 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 rise of Pride; but such do more easily, and clearly discover them, and so make any rise 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 plucked 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 stir 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 show itself; so Humility comes on it with a backblow, and takes occasion to exercise itself, upon the very motions of Pride. As Pride ofttimes 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 ware of Pride, and heartliy engaged against it. You may take this for a Rule, where 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.   

Of Self-denial.  MARK 8.34. 
And when he had called the People unto him, with his Disciples also, he said unto them, Whosoever will come after me, let him deny himself.  
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 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 Colleges 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 Christ, that have not learned 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 learned 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 signify more, to deny with an Emphasis, to deny with contempt, and abhorrence of ones self.  
Quest. But what is it to deny ourselves?  
Answ. [1.] In the Negative.  
(1.) We must not deny ourselves to be what indeed we are, as we must not feign ourselves to be what we are not. As the Prophet Ahijah said to the disguised Wife of Jeroboam, Why feignest thou thyself to be another? It is one thing to disguise, and another to deny ourselves. 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 calls us to; he deceives himself and others, while he does not deny himself. So likewise, many a senseless Sinner, when admonished of his Faults, will not acknowledge that he is the Man whom such a repoof concerns. He will justify 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 Extreme. For whom God hath done much, yet being clouded with Melancholy, etc. 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 pitied, and such an Humour not to be fed, or encouraged. It is one thing to deny ourselves, 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, etc. But though we are not to deny ourselves, we are not falsely to accuse ourselves.  
(2.) We are not to deny ourselves 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 ourselves, may not go back from lawful promises made 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 plucked out, we should see never the worse). But it is the way of Antichrist, to persuade Man to an implicit Faith, and to blind Obedience. It is the drift and design of the Synagogue of Satan, to get Men hoodwinked, 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 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 show 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 Heretics, 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 judgement 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 it, and fixed resolution never to forsake it; and for seriousness and constancy in an holy Selfdenying 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 Man's Reason, without Divine Supernatural Revelation, could never discover; as (ver. 9) the Mystery of the Trinity, the Incarnation of Christ, etc. 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 itself 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 Lie, we have good reason indeed to yield our ready and full assent to whatsoever is taught, and held forth in the Sacred Scriptures. And it is unreasonable not to believe the Word of God, that God who is Omniscient, and Alwise, 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 acknowledge 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 firstborn 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? (showing that its substance is not changed by its Consecration, but only its use:) It is Bread still, when Consecrated, when Administered, when Eaten, 1 Cor. 11.26, 27, 28. As often us ye eat this Bread, etc. 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 judge sinisterly and falsely 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 Understandings 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 Understandings, (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 knowledge of Religion, and the Doctrine of Salvation; these three things are no less necessarily concurring: 1. Our Reason, or understanding Faculty. 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' enlightening 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 ourselves, which Christ calleth us unto, doth not include a renouncing of the use of Reason.  
(4.) When we are required to deny ourselves, the meaning is not, that we should destroy ourselves, 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 ourselves, by denying ourselves the needful comforts God alloweth us, is not Christian Self-denial. As some poor melancholy persons almost famish themselves. To deny ourselves 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 ourselves 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 itself is a punishment. It is one of the Curses threatened, 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 from 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 magnify a Single life, as a point of high Perfection in them, were 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 expressly 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 Heresy, (out of Irenaeus) Out of the School of Saturninus and Marcian sprang the Heretics whom they call Encratites (i e. continent persons) who taught, that Marriage was to be abhorred, contemning the ancient 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 Monastic, or solatary life hath as little true Self-denial in it. The Romish Monks are cloistered 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 Employment, 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 general, that we are not required to deny ourselves in any thing, that would be to our spiritual and eternal advantage, that would be really injurious to deny ourselves 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 ourselves.  
But all this while I have not told you, what Self-denial is. Therefore  
[2.] To show 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 dependence 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 error of such a course, he can no longer rest, or centre 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 Counselors, 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 by the term from which a sinner turneth., As Conversion in short is a sinners turning from himself too 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 ourselves. Bear with me, if to make it plainer I use many words in describing it. Thus I take it: To deny ourselves is in a sense of our own vileness to abhor, and condemn ourselves; and in a sense of our own weakness and insufficiency, not to depend on ourselves, 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 acknowledge all he does for us to be of his free Mercy; and in a sense of our dependence on God, and obligations to him, not to be for seeking, serving, pleasing ourselves, not to live to ourselves, but unto God, giving up ourselves, 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 Judgement. And  
(1.) Self-denial, as in the Judgement, is a serious account, and full concluding, that we are not our own, but the Lords. That God is our absolute Owner, Ruler, Governor. 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 Judgement, is a clear apprehension, a deep sense of our own weakness, and insufficiency. That we can do nothing of ourselves; 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 mortify any Corruption, to act any Grace without him. Yea, that we have such a necessary, and absolute dependence 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 Judgement, is a deep sense, and through conviction of our own unworthiness, and wretched vileness. That we of ourselves 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 Man's Will is set for the utter renouncing and rejecting of carnal and corrupt Self. 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 Sovereign Lord, and to his holy Will. And thus to deny God indeed, instead of denying ourselves.  
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 Selfdenying 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 ourselves; to be more for doing God's Will, than our own. When we had rather please and serve God, than please, or serve ourselves. 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 ourselves, to comply with the Will of God. When we desire to deny our own Ease, Profit, Interest, to promote God's Interest, and to do him service.  
3. When it is a Man's 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 ourselves, to be willing that God should choose our Inheritance for us; that he should carve for us, rather than to be left to our own Carving; to be willing to put ourselves, 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 unto 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 ourselves, not to will, or intent 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 joined 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 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 ourselves, but for depending upon God, and on the Grace of God in Christ, for Assistance, for Acceptance, and for a gracious Recompense. This is the disposition of a Selfdenying 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 ourselves, 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, etc. 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 entrusts us with, our several Talents, Estates, Powers, Interests, Parts, Gifts, etc. not for ourselves chief, 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 ourselves 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 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 ourselves, 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 show further, by other Notes, how we may know, whether we have true Self-denial.  
(1.) Self-denial is not without Self-abhorrence. Indeed it gins here, it gins in a loathing of ourselves 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 thoroughly displeased with ourselves, we shall be still adhering to ourselves: 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 to this, we must see the evil and baseness of Sin, we must come to a loathing of it, and to a loathing of ourselves for it.  
(2.) True Self-denial is not without Faith in the Promises, or without eyeing the recompense of Reward. We must see greater matters than those things we are called to deny ourselves in, far greater matters that God hath promised, or we shall never willingly and cheerfully 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, choosing 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 recompense 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, than he may cheerfully deny himself; and otherwise, he will hang back. They cannot but account these hard say, [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 say, 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 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 despise 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 ourselves, how can we deny ourselves 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 joined 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 Selfdenying Spirit would not be pleased, but very much disquieted 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 judgements to the Sentence of the Word. It is not against the use of Reason, (as was shown 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 itself against the Knowledge of God. As the Apostle says, We can do nothing against the Truth, but for the Truth: So one that has learned 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 Selfdenying Persons, but 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 Knowledge, and Abilities, that they are readier to deny, or question the truth of what is held forth in God's Word, than to acknowledge, or suspect the shallowness of their own Apprehension, are not of a Selfdenying 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 Controversy 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 bend 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 ourselves 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 Self-love, which is not contrary to Self-denial. Indeed there are none that do so truly love themselves, as those that have learned 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 hearty 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, etc. 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 Selfdenying life. Yea, though he do not run into the excess of Riot, which lose, profane, debauched Persons give themselves up unto. 
Mr. Baxt. Christian Directory, p. 271. §. 20.  As is well observed, Even the flesh itself may forbid a sensualist to be 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, cheerful Service of God. And whether we Eat, or Drink, or Recreate ourselves at any time, that should be our end, even that we may be fit to serve and glorify 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 learned 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 opposite 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 Christ's. And if we seek our own things more hearty, seriously, and earnestly, than the things of Christ, what would this show, but that inordinate Self-love is predominant in us? And does it not argue plain selfishness, when Men are chief led by self-ends, and most set upon 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 pretensions 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 learned 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 Employments 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 ourselves no more our own, we shall make over all we have to God, and shall desire to use and employ our Parts, Interest, Estate, etc. 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 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 selfdenying spirit is more for the favour, and approbation of God, than for the praise of Man. It's true, he may, and aught to prise 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 selfdenying 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 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 publicly, in the Ministry of the Word, and can much less endure to be told of them privately, 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 learned 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, Leu. 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 show any respect here to God's express Command, or to the Souls of our Brethren. But when a Man has learned 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.  
(13.) Self-denial is against sinful sloth, and for taking pains in God's Service. When the flesh says, Master, spare thyself; Self-denial will say, No, Be not slothful in Business: and especially take heed of sloth in Spiritual Business: be fervent in spirit, serving the Lord. Self-denial will put a Man upon striving to enter in at the straight gate, though it be pinching, and grievous to the flesh. It will put a Man upon taking Heaven by violence, by an holy violence. Such as rest in a dull formality, will not be got out of that place; such as take up with a few empty, heartless services, as if any thing was good enough for God; they that would put him off with such service, as costeth them little, or nothing, they plainly show, that as yet they have not learned to deny themselves. Even carnal self will allow of the easy part of Religion; it is a little more at ease for this, more at ease I say, than if a Man did cast off all Religion.  
(14.) Self-denial will incline one to charitableness, and make one helpful to others, according to his power. Herein Charity and Self-denial fully agree, that (as the Apostle says, 1 Cor. 13.5.) Charity seeketh not her own: so neither doth Self-denial seek her own. The Apostle enjoineth, 1 Cor. 10.24. Let no Man seek his own: but every Man another's Wealth. Which can never be rightly observed, and discharged, without Self-denial. A selfish spirit is a base, private spirit; but a Selfdenying spirit is a generous, public spirit. Such a one is for doing all the good he can. When once we have learned to deny ourselves, we shall scarce know how to deny others, when we have power to help and secure them. If we have Estates, we shall consider, we have them not for ourselves; but to do good with them, to relieve those that are in want. If we are close-fisted, or miserable scanty in the matter of contribution to the needy and distressed, it would argue, that Self has dominion in us still, that Self bears the Purse, and keeps the Keys with us.  
(15.) Self-denial will dispose a Man to love his very enemies, and to forgive injuries. He will be moved at those who show themselves enemies to God. Self-denial will oppose the thoughts, or design of Self-revenge. We shall very rarely have a mind to stand up in Self's Quarrel, when Self is abandoned, and denied.  
One of a Selfdenying spirit would be more concerned in God's cause, than in his own. So it is a good sign, if all the reproaches Men cast upon us, would not move and trouble us so much, as reproach cast upon God, and his ways: if we could be more easily reconciled to such as have trespassed sore on us, and have been very injurious to us, than to wicked wretches that we see going on desperately in their trespasses against God, and see to be set against the Interest of Christ. But if we are nearly touched with any thing said or done against ourselves, and as persons unconcerned, in all the provocations that Sinners offer unto God, and all that Christ suffers in his Members, etc. this looks ill, shows us to be still possessed of a base selfish-spirit.  
(16.) Self-denial would make a Man more concerned for the Church of God, than for himself. One of a Selfdenying spirit would rejoice more to see the Church of Christ in a truly flourishing state (as it was in Act. 9.31.) to see the Kingdom of Christ enlarged, the Gospel propagated, etc. than he could rejoice in his own advancement in the World, or in the increase of his own Estate. So on the other hand, he would lay to heart the Church's troubles and public calamities, more than his personal, 
Leo Modena of the Rites, etc. part. 1. c. 2.  or family afflictions. They say, the Jews never build an house, but leave some part unfinished, in memory of Jerusalem's desolation; or they must write [the memory of the Desolation] upon it. And the Church's Troubles should be engraven on all our Worldly Enjoyments. We should take less delight in them, when she sits sad and solitary. A selfdenying Spirit, (as the Psalmist) would prefer Jerusalem's welfare before his chief joy, would make that the chief ingredient in his rejoicing, (as Dr. Hammond.) Or though he was never so low in the World, it would not trouble so much, as to think of the low estate of the Church, and the declining state of Religion in the World. But if our own losses, crosses, and afflictions lie exceeding heavy on us, while the Church's miseries lie light; if we have little sense of these, are not grieved for the affliction of Joseph; if it would sadly startle us to see our own Houses on fire, and yet we are not moved to see fire cast into God's Sanctuary; these things would show miserable selfishness, not Self-denial.  
(17.) Self-denial would teach us to account ourselves more happy in serving, pleasing, honouring, and enjoying God, than in having our flesh pleased, in prospering, or being ourselves advanced in the World. Self-denial would cause us to be better satisfied, though the flesh were pinched, and crossed, while our Souls prosper, while Grace is vigorous and thriving, and while communion and intercourse with God is maintained; then if our Souls were sensibly declining, Grace impaired, our hearts more straitened in holy Duties, etc. though things went never so well with us in the World.  
(18.) Self-denial would reconcile us to the strictest Commands, that most fetter self. This would make Christ's yoke easy. When Self is denied, we shall take part with the strictest Precepts and Commands, that bind up Self most.  
(19) Self-denial would also reconcile us to the harshest Providences, as a means to beat down sinful Self, and base selfishness. When Self is denied, what opposeth Self will not be disrelished so as before it would have been. We shall be truly pleased, the more we get victory over ourselves, by what ever means the victory be obtained; though it be not gotten without blows, without wounds in our flesh, without breaches in our Estates, and outward comforts.  
(20.) True Self-denial will prepare a Man for the cross. He will not deny to suffer for Christ, who has learned to deny himself: He that is come to deny himself, will readily take up the Cross, to follow Christ. True Christian Self-denial (if we have it) will have an answer ready for us, to give to the World, to give to any that would draw, or deter us from Christ, scil. That his we are (not our own) and him we will serve, and to him we will cleave, If Relations would draw us from him, we shall have this to say, That we are not theirs, so much as Christ's; and we had rather be His, than theirs. If Persecutors would fright us from him, if they threaten to spoil us of our Goods, to take away our Estates, we shall have this to say, That we have, and would hold no Estates, but to be laid out for him, or laid down for him as he pleaseth: If they threaten Death, That we are His, either to live to Him, or to die for Him, which he pleaseth; and that it is better for us to die for his Truth, in his Service, than to live to deny his Truth, to his dishonour. And this is Self-denial indeed, to seek the Honour of Christ, by the loss of all that may be dear unto us in this World. Many would be content to deny themselves in some things here, rather than openly deny Jesus Christ. They could be content to suffer a little for him, as to suffer Imprisonment awhile, but not to suffer at a Stake; to run with the footmen, but not to contend with Horses. As is indeed notably observed, 
Mr. Baxt. Self-denial. p. 31.  A Man may deny Self for Self in many particulars, and so may please Self more than he denies it. This is no true Self-denial. I would not be unfaithful to you. And so I must tell you, If it be thus, that you would not forsake all, rather than Christ, forsake all, I say, for Christ, when you may be called to it; if you are for keeping back a part, you do not yet deny yourselves, yea, you have denied Christ already in your hearts, and therefore unless you be changed, have no ground to hope, that Christ will own you.  
I know many will count this an hard saying. But how oft does Jesus Christ tell you as much? That if Jesus Christ be to be believed, so it is. He alloweth us not to except any thing; but requires us to be ready to lay down all, even our very lives for him. See Luk. 14.26. & v. 33. Whosoever he be of you that for saketh not all that he hath, cannot be my Disciple. Though they were not called immediately to forsake all in act; yet in intention, and resolution, they were to forsake all presently, if they would be his Disciples. They must be ready to bid adieu to all things in the World. So weigh the Text and Context, [Whosoever will come after me, let him deny himself, and take up his Cross.— For whosoever will save his life, shall lose it: but whosoever shall lose his life for my sake, and the Gospel's, the same shall save it.] That there is no being saved, (we see) without being Martyrs, that is, if not actually, yet intentionally, and habitually, having a will, and resolution to lay down our very lives for Christ, if called to it, if we cannot keep them with a good Conscience, with our fidelity to Christ.  
One thing more you must note, that it must be for Christ, that we are willing to forsake all, or (though we should forsake all) it would not prove us to be Selfdenying persons. If a Man was willing to die in the maintenance, or profession of the Truth, willing to lay down his life in this Cause, to be enroled with the noble Army of Martyrs, to get an immortal Name, to have his Memory honoured when he is dead and gone, this is not true Self-denial. This would be dying to one's self, and for ones self, not to the Lord, and for the Lord.  
Thus you see, how we may know whether we have learned to deny ourselves. Yet I must grant, that Self-denial is imperfect here, as other Graces, And Self is never fully vanquished in this life. It is oft making insurrections in the Soul. Indeed it is a close enemy, an enemy that lies very near us. The holiest Men on Earth are one way or other disturbed, and set upon with this enemy, Self. But they are careful to watch against it, they are fight it, they oppose it, wherever they meet with it. And it concerneth us to look well to ourselves: for we can have no further evidence of the truth of Grace in us, than we have, that we are sincerely Selfdenying, and have not only our judgements, and Consciences, but also the prevailing part of our Wills against base selfishness.   

OF SINCERITY AND UPRIGHTNESS.  PSAL. 37.37. 
Mark the Perfect Man, and behold the Upright: for the end of that Man is Peace.  
AS the Lord takes pleasure in Uprightness, 1 Chron. 29.17. So it is a thing, that his Servants may take comfort in. Hezekiah (though a King) found no such Cordial in the World. He could take comfort in this, even when sick unto death, when he had received the Sentence of Death, Isa. 38.1, 3. And this was their rejoicing, who had little in the World to take comfort in. 2 Cor. 1.12. when they were as sorrowful, and having nothing, yet they would not have parted with the joy of their Sincerity for all the World.  
God is so pleased with Sincerity, that where he sees it, he is ready to overlook Infirmities. As true Gold has its grains of allowance. (Heb. 8.10, 12.) And all the paths of the Lord are Mercy and Truth, to such as walk before him in Truth, and Sincerity. He will be a Sun and Shield to such: and no good thing will he withhold from them that walk uprightly, Psal. 84.11. They shall have his favour, and countenance here. His Countenance doth behold the Upright, Psal. 11.7. They have his most gracious, and benign Aspect. And they shall be taken into, and enjoy his Glorious Presence hereafter. Whereas an Hypocrite shall not come before him: the Upright shall dwell in his presence, Psal. 140.13. Who shall dwell in God's holy Hill? The Psalmist tells you, Psal. 24.3, 4. He that hath clean hands, and a pure heart. Psal. 15.1, 2. Such as walk uprightly. Thus indeed the end of the perfect, and upright Man shall be peace, perfect peace, and endless happiness.  
But there is a twofold Integrity, or Uprightness. There is a Natural, or Moral Integrity, and there is a Spiritual Integrity.  
1. There is a Natural, or moral Integrity, which is the effect of common, restraining Grace. As God gives the Consciences of some natural Men that power, and quickness, that in many particular actions they are seen to carry well, following the dictates of their Consciences. Thus they are kept from gross Sins, and show forth many commendable Virtues; and that not out of Cunning, but of Conscience. Their Consciences will not suffer them to do otherwise. As Joseph's Brethren said, We are true Men, we are no Spies. So many natural Men are true to their Principles. Many of the Heathen, (of whom we read in their Writers) were just, honest, plain-dealers, would speak as they thought, and what ever they lost or suffered, would not break their words, they were (homines quadrati) Square-men, and such indeed as quite shame, and will condemn many that are called Christians, who having banished, or seared Conscience, live in those sins, that many an honest Heathen would have chosen to die rather than commit. And the Lord himself gives testimony to the Integrity of Abimelech so far, that if he had known Sarah to have been another Man's Wife, he would not have taken her to his House, Gen. 20.6. Yea, I know thou didst this in the Integrity of thy heart. Yet we have no ground to suppose that Abimelech at that time was a Saint, a truly Upright Man.  
2. There is a Spiritual Integrity, which is the effect of special, renewing Grace. The effect of God's writing his Laws in the heart. When being renewed in the spirit of our mind, we put on the new Man, which after God is created in Righteousness, and Holiness of Truth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as Eph. 4.23, 24. When not only a Man's Conscience, but his Will also is for that which is right; not only in some particular actions, but in his general course. When a Man entirely, without reserve, resigns, and gives up himself to God, hearty resolved for God, and ordinarily acting for him, with respect to his Will, and to his Honour and Glory, in what he does.  
Thus Integrity includes both being Upright in heart, and being of upright Conversation, Psal. 11.2. with 37.14. They that are upright in heart, will be of upright conversation, will walk uprightly: and none can be of upright conversation, none can walk uprightly, without an upright heart.  
This uprightness is perfect for kind, though but imperfect, as to degree. As a Child has all the parts of a Man, though not in that full proportion, as a Man hath; but is growing toward it. But that Integrity which may be found in a natural Man, is but an imperfect Embryo, or a False-Conception.  
Sincerity and Uprightness (to speak properly) is not a particular, distinct Grace; but a necessary mode of all true Grace. It is the right mode of every Grace; and of every good Work too. So we read of the Sincerity of Love, 2 Cor. 8.8. of Love unfeigned, 2 Cor. 6.6. And of Faith unfeigned, 1 Tim. 1.5. Sincerity in a Christians Graces, is as a Golden-twist in a Bracelet, or Necklace of Pearls, it goes thorough every Grace: or as the Veins in the Body, that run thorough all the Parts, and Members. Yea, Sincerity is as the Soul of Religion; without Sincerity, we can have no more than a form of Godliness, like a dead Carcase.  
Now to show, how Sincerity and Uprightness may be known. O that I might be a welcome Messenger to some, to show some their Uprightness, who cannot rest, but long to be satisfied in this Point.  
(1.) The Upright Man, (though simple, plain) is not stolid. Though there is an holy simplicity joined with Sincerity, (2 Cor. 1.12.) yet a brutish stolidity, gross ignorance and integrity are utterly inconsistent. Pro. 19.2, 3. That the Soul be without Knowledge, is not good. (In our old Translation thus, For without Knowledge the mind is not good.) The foolishness of Man perverts his way. Indeed ignorance is both Mother and Nurse of Impiety: but no friend to Integrity. Prov. 2.13. Walking in the ways of darkness, is opposed to keeping the paths of Uprightness. As the Simple, and such as err, are put together, Ezek. 45.20. Pro. 1.22. How long, ye simple ones, will ye love simplicity? There is a simplicity, that is no virtue. It is the Man of understanding that walketh uprightly, Pro. 15.21. Not the fool, Pro. 19.1. He is perverse. Some rest in their good meanings, and boast of their good, and honest hearts; while they have no care to know what is the good, and acceptable and perfect will of God: such are not upright.  
(2.) The Upright Man is for knowing the whole Will and Counsel of God. He is willing to hear of his duty, to learn his whole duty; He would not stop his ear against any Message, that comes from God. The single eye sees best, Mat. 6.22. It would not shut out any light that comes from above, from the Father of Lights. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we translate Sincerity, some would have taken from the Eagles trying of her young, holding them forth to the full view of the Sun, who (as they say) rejects those as spurious, and not her genuine brood, which cannot with open eye behold the Sun: or (as most take it) the word is translated from Wares, that are right good, that one is not afraid to show, and bring forth into the light of the Sun. When Men hate the Light, and will not come into the Light, it argues unsoundness. But he that doth truth, cometh to the Light, Joh. 3.20, 21. To do Truth, and to walk in Truth is as much as to walk with an upright heart, 2 King. 20.3. And such as are for walking in Truth, are for coming to the Light, for knowing the Truth, the Will and Word of God, the rule they are to walk by, Mic. 2.7. Do not my Words do good to him that walks Uprightly? Anon placebunt verba mea? as some, Will not my words please him? Yea, indeed it will do much good, it will please them well, to hear from God, to know more of his mind. [He that hath ears to hear, let him hear.] We have that expression often. All have not ears to hear, as the Upright have. But where the Lord has a mouth to speak, the upright Man has an ear to hear. He will say still, Speak Lord, thy Servant heareth. The Upright heart is that good and honest heart, Luk. 8.15. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad verbum pulchro & bono: quod non modo bonum videri, sed & esse, studet. Brugens. in Pol. Synops.  which is both ready to receive, and careful to keep the Word. The Sincere Milk of the Word will readily down, and agree well with Sincere hearts. Upright words, words of truth will be very acceptable (Eccl. 12.10.) to true upright hearts. False, deceitful, and unsound hearts are willingly ignorant, and willing to be deceived in many points. But a plain, honest heart would pray, as the Psalmist, Psal. 119.29. Remove from me the way of lying; and grant me thy Law graciously. And (as it is in Job) what I see not, teach thou me. When such come to the Word they can say (with Cornelius, Act. 10.33.) Now are we here present before God, to hear all things that are commanded thee of God. They would entertain every Divine Truth, welcome every Word of God. They would choose the way of truth, when discovered, how cross soever to their worldly interests, or to their former apprehensions and opinions. As Psal. 119.30. I have chosen the way of Truth. And v. 162. I rejoice at thy Word, as one that findeth great Spoil. As the Truth and Will of God was further revealed to him, he was very much joyed, as one that had got a rich prize.  
And thus an Upright heart and a corrupt mind will not dwell together. That the Upright Man has a will and desire to know the whole Counsel of God, so far as is his concern, and duty; this is a special preservative from undoing errors, and mistakes in Religion. Psal. 37.31. The Law of his God is in his heart, none of his steps shall slide. Pro. 11.3. The Integrity of the Upright shall guide them. And v. 5. The Righteousness of the Perfect shall direct his way. Pro. 13.6. Righteousness keepeth him that is upright in the way. Prov. 21.29. As for the upright he directeth his way. If he has been drawn into error, into by paths, he does not harden his face, as resolved to persist in his course: but looks about him, considers, and so comes to understand his error and to see the right way, which his heart is for walking in.  
(3.) The Upright Man is willing to be searched, is for self-searching. Truth seeks no corners, (though it may sometimes be driven into corners.) Such as deal with deceitful Wares, will keep their Shops dark, or use false-lights; but if you mean honestly, and your Commodities be right, you are not unwilling to bring them into the light. And he that will neither deceive others, nor be deceived himself, certainly, that Man is not in a way of studied Hypocrisy. See how the Man after God's heart prayeth, Psal. 139.23, 24. Search me, O God, and know my heart: try me, and know my thoughts. And see if there be any wicked way in me. The meaning may be, that he would have God to discover him more fully to himself, as well as clear up his integrity to others. God's searching and trying Men is not for his own information; but to make them known to themselves, or others. The Psalmist was so willing to have his heart searched, that he prays earnestly for it. Search me, O God, and try me, etc.  
And this is an hopeful sign of Sincerity, if thou art for strict and serious Self-examination, and much in it. As a godly Minister told me, a little before his death, That it was some stay to him then, that he had loved uses of Examination, that it was very pleasing to him to read, or hear that part of the Application of the Word sound prosecuted.  
Hypocrites are for enquiring into others, for a narrow observing, and censuring of others; rather than for searching, and examining themselves. Hypocrites use to be quick-sighted abroad, but have no mind to look home, love to be great strangers at home. As decayed Tradesmen, broken Chapmen, have no delight to look into their Books of Accounts; so Hypocrites, those deceitful Chapmen, care not for looking into the Books of their own Consciences.  
(4.) A sound upright Heart, will approve of sound and wholesome admonition and reproof. To take reproof well, as it is a sign of an humble, Selfdenying spirit, so of an upright heart. And one that desires to walk uprightly, will be glad to be told of it, when he has stepped awry, or turned out of the way: Let the Righteous smite him, it shall be a kindness, Psal. 141.5.  
If sound and wholesome Admonition will not down with us, it would show our hearts unsound. An upright heart would not hate him that reproveth, would not abhor him that speaketh uprightly. They were Lying Children, which said to the Prophets, Prophecy not unto us right things, speak unto us smooth things, prophecy Deceits, Isa. 30.9, 10. The upright heart is for right things; whilst the unsound heart is more for pleasing Deceits. And the Hypocrite can worst of all endure to hear any thing against his beloved Bosom-sin. As Herod could not bear it, when John told him of his Herodias, Mat. 14.3, 4, 5.  
(5.) The upright Heart is not for hiding Sin, but for a plain and hearty confession of it. The word translated Perfect, [mark the perfect Man] signifies Plain, or Simple, Perfect, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or Upright. The perfect upright Man, is a plain Man. As Jacob was a plain Man, Gen. 25.27. it is the same word. He hath not those cunning shifts, as others use. Simplex, sine plicis, He cannot fold, and wrap up an evil Matter, as others will do. As Job, an upright Man, had not the art to keep his Sins close. Job 31.33. If I had covered my Transgressions as Adam, (or, after the manner of Men) by hiding mine Iniquity in my bosom. The plain Heart knows not how to cover Sin: The upright Man is one, in whose spirit is no guile, Psal. 32.2. He has no will to dissemble, or conceal his Sins, or to excuse, or extenuate them. Some think, the Psalmist looks especially to that plainness, freeness, openheartedness in Confession, whereunto the pardon of Sin is promised, (as we find in other Texts of Scripture, see Prov. 28.13. 1 John 1.9.) And what follows there, Psal. 32.3, 5. doth very much countenance such an interpretation: Blessed is the Man, unto whom the Lord imputeth not Iniquity, and in whose spirit there is no Guile. Then it follows, When I kept silence, my Bones waxed old, through my roaring all the day long.— I acknowledge my Sin unto thee, and mine Iniquity have I not hid: I said, (i. e. resolved) I will confess my Transgressions unto the Lord, and thou forgavest the iniquity of my Sin. And he freely confessed his Sin not only to the Lord, but to Man, 2 Sam. 12.13.  
Hypocrites, like the Pharisees, are for justifying themselves: And what they cannot justify, they will mince, and extenuate all they can. How much ado had the Prophet Samuel with Saul, to convince him of his Sin? And after all, he could not be brought to a free, serious, and hearty Confession. He confesseth, but not without an excuse, 1 Sam. 15.24. Hypocrites are not for confessing, till they can no longer hid their Sins. Or if they confess some Sins for fashion-sake, they are usually such as the best are not free from. They have still a desire to keep close their Bosom-sins.  
(6.) The upright Man has left halting betwixt two, is really resolved for God, and entirely devoted to him. Thus his heart is perfect with God, 1 King. 8.61. 2 Chron. 16.9. his heart is for God before all other; it is not divided betwixt God, and other things. The Hypocrites heart, like the Adulteresses, is divided, divided betwixt God and Mammon, divided betwixt God, and his Lusts. That is a false, adulterous heart, that is divided betwixt God, and other Lovers: But blessed are they that seek him with the whole heart, Psal. 119.2. Sic ut eum solum quaerant & diligant, reliqua tantùm propter Deum. 
Muis in Pol. Synop.  Blessed are they that seek him above all, seek him indeed for himself, and other things but for him. As the Psalmist could say for himself, ver. 10. With my whole heart have I sought thee. The Lord promised, Jer. 24.7. that his People should return unto him with their whole heart. As he says of the main Body of the People on the contrary, Jer. 3.10. Judah hath not turned unto me with her whole heart, but feignedly. Where we see, that is not a true, but feigned conversion to God, which is not with the whole heart. We must turn unto the Lord our God with all our heart, and with all our soul, Deut. 30.10. And thus we must love him, Deut. 13.3. And thus we must serve him, Deut. 10.12. And to serve him thus, is to serve him in truth. 1 Sam. 12.24. Serve him in truth, with all your hearts.  
Object. But then where is there a Man upon Earth, that truly turns to God, or loves, or serves him, if there be no doing these in truth, but with all the heart?  
Answ. Speaking strictly, none do thus turn to God, love, seek, or serve him. But the phrase, with all the heart, and with the whole heart, must be taken in a more favourable sense here. So the whole heart, and a perfect heart, is opposed to a double heart, a divided heart, an heart and an heart. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A double-minded Man, is the Character of an Hypocrite, James 1.8. He has two souls (as it were) one inclining him towards God and Christ, and Heaven; another inclining more strongly towards the World, towards Worldly Riches, Pleasures, Vainglory, or Applause. He is double-souled, and therefore unstable, not knowing where to fix. When he would give up himself to his Lusts, Conscience is pulling him back; and when he should give up himself to God, his Lusts draw him back. And his heart being never truly set on God, it is more easily drawn from him, than from the World, from his Lusts, which he is more for.  
Object. But is there not Flesh and Spirit (too contrary Principles) in the best Saint upon Earth?  
Answ. True: Yet so, that the Spirits interest is predominant, the prevailing bent of the Heart, and Will is for God. But the Hypocrite is still halting betwixt two Opinions, his heart divided betwixt God and the World. Like a Man that is in bivio, 
Of the new Cou. p. 225.  in a double way (as Dr. Preston has the Comparison) he stands and looks on both, and knows not which to take: So the double-minded Man looks upon God, and looks upon the World; and one while he is for God, another while for the World. He stands thus in suspense. Whereas the upright Man is come to his choice, he is resolved what way to take, and all the World cannot turn him. His heart is fixed upon God, his resolution thoroughly set for God. Though honest hearts do find unsteadiness, as to Degrees; yet they are not unsettled, as to the Object. The prevailing habitual bend of such hearts, is towards God; though they are not carried out towards him with the like ardency of Affection, and like vigorous endeavours at all times.  
(7.) The upright Man is one that loves the Lord Jesus Christ in sincerity, Cant. 1.4. The upright love thee. Hypocrites, unsound Professors, do but pretend love to the Lord Jesus Christ; the Upright only love him indeed. Thus the Apostle concludes his Epistle to the Ephesians, [Grace be with all them that love our Lord Jesus Christ in sincerity.] Here all the Hypocrites in the World fall short, and are cut out. While an Hypocrite in outward actions, may may seem to outdo many a sincere Christian; yet in the point of affection he is utterly wanting. He wants that, which should be the main spring of his actions. He is wholly acted from self-love, and by self-respects, not from love to Jesus Christ, which is the cause of that great unevenness in the course of Hypocrites. They are not steady; but off and on, moved to and fro, as self-interest, and self-respects move and incline them. While it is for their credit, and profit, and is like to make way for their preferment to profess his Name, they would be sorry that any should be more forward to own Christ, and his ways, than they: but when the wind bloweth in another quarter, ordinarily they will then face about, and shamefully retreat: or if they hold on, yet it is still from some self-respect, not from real love to Christ. But the Upright hearty love him, and therefore cleave to him with full purpose of heart, and follow him fully, even when he is most despised, and opposed. Like those good Women, to whom the Angel spoke, Mat. 28.5. Fear not ye: for I know that ye seek Jesus, which was crucified. They that love Christ indeed, will continue seeking him, when most despised, when persecuted, when crucified. And if our hearts be not with Christ, they cannot be sound, and upright.  
(8.) The Upright Man is careful in his ordinary course to walk before God, to carry as in God's sight and presence. Gen. 17.1. Walk before me, and be thou Perfect, or Upright. Uprightness in heart and life is not attained without a sense of God's presence with us, without setting the Lord before us. So 1 King. 9.4. If thou wilt walk before me, as David thy Father walked in integrity of heart, and in uprightness. Is. 57.2. each one walking in his Uprightness. Others have it, before Him, (as it is in the Margin) each one that hath walked before him. Indeed one cannot walk in Uprightness, that does not walk before him. 2 Cor. 2.17. of Sincerity, and in the sight of God, go together. And it is something to this purpose, that they that know God, and the upright in heart, are joined, Psal. 36.10. As Hypocrites, and they that forget God, are put together, Job 8.13. The Upright so know God, as to remember him, they have their thoughts much upon him. The Hypocrite forgets God, thinks little of him. He puts off the serious thoughts of God, of his Omnipresence, of his Omniscience, etc. as otherwise he could never go on still and quietly in a way of hypocrisy. The Upright ordinarily so mind God's Presence with them, his eye upon them, that they are awed therewith, and fear before him. He that walks Uprightly, is ever one that feareth the Lord, Prov. 14.2.  
(9) The Upright Man is one that hates, opposes, and forsakes all known Sin. There is no Sin he knows of, that he would spare and indulge. And this is a certain infallible note, and character, if we can find it in ourselves.  
The Upright in heart, and the Pure in heart are really the same.  
Quest. But who can say, I have made my heart clean? I am pure from my Sin?  
Answ. It is true, an absolute perfect purity is not to be found in any upon Earth, but only in Heaven, yet the Upright are said to be of a clean heart, and to have a pure heart (Psal. 73.1. and 24.4.) comparatively. That is, compared with themselves, what they were, before God created this clean heart in them, and put a right spirit into them; as also compared with others, that are strangers to the work of spiritual renovation. So the denomination follows the better part. As we say, a Cornfield, notwithstanding there are many Weeds in it too. And a Gold-Mine, though there is much Dross with the Gold. And there is this further to be said, that though there is sin and impurity still cleaving, and adhering to the Upright Man; yet his heart cleaves not to any sin. It is so far pure, it is not for joining, or mingling with corruption; but would work it out. There is no way of wickedness allowed of in the heart, that is upright.  
This last note is clearly laid down, Prov. 16.17. The highway of the Upright is to departed from evil. This is the common path such daily keep unto. In their ordinary course they have a care to departed from evil, from evil in genere, which contains the several species, or kinds of evil. So Job that was a Perfect and Upright Man, shown it in his eschewing evil, Job 1.1. Though the Upright Man cannot live absolutely free from sin; Yet neither can he live in sin. It is not his Element. Though sin has a being in him still; yet it has not dominion over him. Psal. 19.13. Let them not have dominion over me: then shall I be Upright. There is reigning sin, which a Man does not oppose; but gives up himself unto, which he willingly serves, and obeys: and this is altogether inconsistent with Uprightness.  
Again, there is sin which is not reigning, but resisted, which a Man does not allow of, but desires and endeavours to shake off, Watches, prays, strives against: and the existence, or presence of such sin does not deny, or disprove a Man's Uprightness. An upright Man may fall into Sin; but he does not continue in Sin. It is not his way. But his highway is to departed from evil.  
Here is a broad difference betwixt the Hypocrite, and the Upright.  
1. An Hypocrite will sometimes seem very zealous against Sin in others, and be forward to censure, and condemn others; while he willingly overlooks, and indulges Sin in himself. He can sooner espy a mote in another's Eye, than a beam in his own Eye. An upright Man, though he would not partake of others Sins by Connivance, etc. yet he sets especially against his own Sins, and against sin in those that are nearest to him: In the first place he would reform at home.  
2. An Hypocrite may leave some Sins, as Jehu destroyed Baal, and Herod probably reform in some things: But the Upright Man is an Enemy to all known Sin.  
3. An Hypocrite is for lopping off the Branches: But the upright Man is striking even at the root of Sin. He is for mortifying that body of Sin within him. He is sick of that body of Death. He strives in good earnest against inward evil Inclinations. An Hypocrite, whilst he keeps his hands clean from gross acts of Sin, has no care, takes no pains to purify his heart. Whilst he avoids open Profaneness, he tolerates, and allows of inward Corruptions, and Heart-pollutions, Mat. 23.25, 26. etc. The upright Man's care is to cast, and keep Sin out of his Heart, as well as out of his Life.  
4. An Hypocrite is not afraid of doing that in God's sight, which he would be afraid, or ashamed to do in the view of others; or if he thought Men would come to the knowledge of it. The upright ordinarily dread to sin in secret, fear to sin against God, though it were possible to keep it close from the knowledge of the World.  
5. An Hypocrite will condemn the Sins of former Times, while he is easily drawn to a compliance with the sins and corruptions of the present Times he liveth in; like those, Mat. 23.29, 30, 34. But an upright Man will be good in bad Times: As Noah, Gen. 6.9. Noah was a just Man, and perfect, or upright in his Generation. In that wicked Age, wherein Iniquity did so much abound, and defile the World, yet still he retained his Integrity. He was a just, a righteous Man, when the Earth was filled with violence. He walked with God, even at that time, when Mankind generally, as with one consent, lay wallowing in Sin. So Psal. 125.4, 5. They that are upright in heart, are opposed to such as turn aside unto crooked ways. They cannot wind about, and turn with the Times, as others. An upright Man hates the work of them that turn aside, and resolves, it shall not cleave to him, Psal. 101.3. Psal. 26.11. But as for me, I will walk in mine Integrity. Uprightness, Rectitude, and Straightness, are words of very near, and great affinity. An upright Man is for conforming himself to the Word, a straight Rule, is not conformed to the World, cannot bend to the sinful humours, and examples of Men.  
6. An Hypocrite sometimes whilst he abstains from gross Sins, freely allows himself in lesser Sins, or such as he accounts little, Peccadillo's. Take that Instance the Apostle James gives, James 1.26. If any Man among you seem to be Religious, and bridleth not his Tongue, but deceiveth his own Heart, this Man's Religion is vain. Some will seem to have a care of their Actions, who have no care of their Words. Words are but Wind with them. And (as a Learned Man observes) 'Tis the Hypocrites Sin. 
Dr. Manton on Jam. 3.2. pag. 357.  They abstain from grosser Actions, but usually offend in their Words, in boasting Professions, and proud Censures. A sound upright Man would not offend, so much as in Word, (James 3.2.) Such as have no care to bridle and govern their Tongues, to keep them under a Law; the Apostle tells us, their Religion is vain. So an ordinary allowance of any known Sin, as accounted little, will not stand with Uprightness, which engageth the Heart against all known Sin.  
7. Sometimes an Hypocrite will seem very strict, and tender in lesser matters, and very nice, and scrupulous about some things lawful; whilst he makes no bones of Sins indeed, and very great Sins, if he can but get any cover for them. Like those, Mat. 23.24. who would strain at a Gnat, and swallow a Camel. They that would not have eaten with unwashen hands, yet care not how they defiled them with Oppression, with cruel and unjust Practices; such are far from the Path of the Upright. The upright Man indeed would abstain from the appearance of evil; and much more from apparent Evils.  
8. An Hypocrite, whatever Sins he may seem to abandon and forsake, yet has some beloved Sin, and generally some flesh-pleasing, or gainful Sin, that he knows not how to part with, which he hides in his bosom. But here now I come to the good old mark of Sincerity, (as one calls it) which Divines have used to lay down: The upright Man has a special care to get down, and keep down any such Sin, or Sins, as he finds himself most inclined unto. And here we may apply that of the Psalmist, Psal. 18.23. I was also upright before him; and I kept myself from mine Iniquity. Indeed I find a learned Man referring this to that passage, 1 Sam. 26.9, 11. where David would not take the fairest opportunity to revenge himself on Saul, to get rid of his greatest Enemy. When, had he consulted with Carnal Reason, that would readily have prompted him with speed to dispatch his Enemy, to provide for his own safety; yet he resolutely withstood the Temptation, and what Corrupt Nature would have inclined him to; and neither would himself lay violent hands on Saul, nor suffer Abishai to do it. Thus the greater temptations one has to Sin, if they are hearty resisted (si caetera sint paria) it is a greater evidence of ones Integrity and Uprightness. As in Joseph, Gen. 39.9. and Job, Job 2.3. and David here.  
But divers give the sense, which is to my present purpose, (though indeed the words may be taken more largely) I kept myself from mine Iniquity,] i. e. From the Sin, unto which by Nature, Constitution, or the like, he was most prone. So that is an upright heart indeed, which is turned against its Bosom-sin. He is an upright Man, who hath not any Sin that he would not gladly part with.  
10. Uprightness and Sincerity are more directly opposite, and in a special manner contrary to such Sins as these, viz. a way of Hypocrisy, a way of Lying, and walking by the false line of Carnal Policy.  
(1.) Sincerity is most opposite to Hypocrisy. The Hypocrite desires to seem good, rather than to be good. Of Machiavil's mind, he thinks the name, and repute of being Religious, and Conscientious, may be of use to his designs; but that the thing itself would be a burden. The sincere upright Christian, would be better than he seems; the Hypocrite is only for making a show. He feigns himself to be what he is not, and makes a show of doing what in very deed he does not. The upright Man is one, in whose spirit there is no such studied guile.  
There is a state of Hypocrisy, when Men pretend to be devoted to God, and his Service, while it is nothing so, (Isa. 48.1.) Their hearts are rotten, and false to God, and still in league with their Lusts. Now a state of Hypocrisy is plainly inconsistent with true Grace, Sincerity, and Uprightness.  
Again, There is Hypocrisy in some particular Acts, and in some Degree. As to seem more affected, intent, and fervent in Duty, in hearing the Word, Prayer, etc. or to seem more eminent in this, or that Grace, than one is really. This partial Hypocrisy (as we may call it) though very sinful, may stand with Uprightness in the main. Only take this note along with you, That as an upright Man espies, and reflects upon it, he cannot but loathe himself for it. He has worse thoughts of himself for this; and he is working it out. It is not a thing that he allows. Reigning, and allowed Hypocrisy is a clear proof of an unsound insincere Heart. The upright Man is one in whom is no allowed guile. He is humbled for what Hypocrisy he finds in himself, he hates, he resists it. Though Hypocrisy be sometimes present with thee, if it be not prevalent, if it has not dominion over thee, it will not prove thee an Hypocrite. Hypocrisy is not a burden to an Hypocrite, it rests in his heart, as in suo loco, in its natural seat, and proper place.  
Further, If others have better thoughts of thee, have an higher opinion of thy Gifts, and Graces, than there is real ground for; yet if it be without thy affecting, or seeking by dissimulation, or feigning to be better than thou art; and if it be contrary to thy will, and liking, it is no fault of thine, but the other's Error, and Mistake.  
Yea, further: If thou art putting thyself oft upon good Discourse, (as thou hast opportunity) though (alas!) thou findest thy heart dead, and dull, little affected with the things of God at present, of which thou choosest to discourse; yet this is not to act the part of an Hypocrite, it is not the Sin of Hypocrisy, when thy end in speaking, is to affect thy own heart, and those that hear thee, (which is good) and not to seem more affected than thou art. When thou dost not design to set off thyself, but indeed to edify thyself, and others, so far thy heart is right, and sincere; though it be not so warm, and lively, as it ought to be. And what is here noted of Christian Conference, the like may be said of praying with others, etc.  
(2.) Sincerity and Uprightness have a peculiar contrariety also to a way of Lying, or deceitful Speaking. Mentiri est contra mentem ire, to speak contrary to ones mind, or thoughts. And how contrary is this to Plainheartedness? The Upright will speak uprightly, Isa. 33 15. His words are of the uprightness of his heart, (Job. 33.3.) A righteous Man hateth Lying, Prov. 13.4. That it is a false slander, to say of such, Though they will not Swear, yet they will Lye. An upright Man is so far from using, and allowing, that he hates, and abhors it. As the Psalmist professeth, Psal. 119.163. It's true, many a moral honest Man would scorn to Lie; but a righteous Man hateth Lying, so as a Moralist does not. He hates it, not only as shameful, but much more as sinful, as strictly forbidden by God. Leu. 19.11. Neither lie one to another. Col. 3.9. Lie not one to another. Ephes. 4.25. Wherefore putting away Lying, speak every Man truth with his Neighbour. He hates it as highly displeasing, and hateful to God. Prov. 6.16, 17. These six things doth the Lord hate, yea, seven are an abomination unto him, (an abomination of his Soul) a proud Look, a lying Tongue, etc. So Prov. 12.22. Lying Lips are an abomination to the Lord: But they that deal truly, are his delight. And how terrible a Sentence is that we read, against all Liars, Rev. 21.8. where they are joined with the unbelieving and abominable, with Murderers, Whoremongers, Sorcerers and Idolaters, of all whom it is said, that they shall have their part in the Lake that burneth with Fire and Brimstone.  
And to Lying we may refer Jesuitical Equivocation. When they have pleaded for it all they can, yet it will be found but a more cunning, artificial way of Lying, and contrary to that dealing plainly and truly, which is the Practice of upright ones. But by this device (as one says) Peter might well and truly have denied Christ, 
C. Cartwright, on Psal. 15. p. 67.  saying and swearing he knew him not; to wit, to be such an one as they took him to be, or to tell them, and the like.  
One says of Chrysostom, that he never told Lye. That was very high: Yet no upright Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that loves and trades in it. A way of Lying, and walking in Truth, are as contrary as Light and Darkness. He that walketh uprightly, is also one that speaketh the Truth in his Heart, Psal. 15.2. His Heart and Tongue well agree. He in whose heart is no guile, will have a care to keep his Lips from speaking guile. They were treacherous Men, that did bend their tongues like a Bow to shoot forth Lies, that taught their Tongue to speak Lies, Jer. 9.2, 3, 5.  
(3.) To walk uprightly is contrary to being led by Carnal Policy. 2 Cor. 1.12. In simplicity and godly sincerity, not with fleshly wisdom— we have had our conversation in the World. Holy Simplicity, godly Sincerity, and fleshly Wisdom, are opposites. Carnal, or fleshly Wisdom, may be so called upon several accounts: As  
1. Ratione Principij, in respect of its Principles. It is originally from the Flesh, the carnal and corrupt part, as Spiritual Wisdom is from the Spirit.  
2. Ratione finis, in respect of its End. It is only for Carnal ends, for serving a Carnal interest.  
3. Ratione formae, it is according to the Law of the Flesh, not of the Spirit. Not according to the rule of the new Creature, but according to the course and practice of carnal Worldly Men.  
4. Ratione efficientiae, It is Fleshly, not only Formaliter, but Effectiuè. As the product of Carnal Wisdom, are base, carnal, sinful shifts; and the influence and tendency of it, to make one more addicted to the Flesh, more Carnal, Sensual, and Earthly. It is impossible, that one, who is led, and steers his course by the principles of Worldly Wisdom, should walk uprightly. Godly Simplicity indeed excludes not a lawful Prudence: but is contrary to carnal Policy. We should be wise as Serpents, (as the Serpent is quicksighted, and wary to avoid dangers:) But withal we must be innocent (simple, sincere) as Doves, Mat. 10.16. The wisdom of the Serpent, must by no means devour the innocence of the Dove. As some have said, The Serpent's eye does well only in the Doves head. And be we sure of this, that carnal Policy, which puts any upon using sinful, indirect Courses, to secure, or raise themselves in the World, will in the end prove Folly. As he that getteth Riches, and not by right,— at his end shall be a Fool, Jer. 17.11. It is true, we find Jacob once in a particular passage, to have used much Craft, and Wiliness, when he feigned himself to be Esau (though some would excuse it) for which he smarted afterwards. But as he is called a Plain Man, (not a Cunning Hunter, like Esau) so was he , and Plain-dealing in the main, and general course of his Life. As for his Policy used in Laban's service, Gen. 30.37. that might be by special direction from the Angel of God, as some conceive, see Gen. 31.11. He had been greatly wronged by Laban, but God by his Providence would thus right him, Chap. 31.9.  
The Upright Man is for making the will of God his Rule, not the wisdom of the Flesh. He walks by that Rule in his general Course, and while he carries like himself. If sometimes Carnal Policy has led him aside, yet he comes to himself again.  
There are some other Sins, that Uprightness is specially opposite unto: But I fear being too tedious.  
11. The upright Man has a respect to all God's Commands. And herein doth Uprightness mainly consist: Then shall I not be ashamed, (says the Psalmist) when I have respect unto all thy Commandments, Psal. 119.6. For this he is called, a Man after Gods own Heart, Acts 13.22. I have found David the Son of Jesse, a Man after mine own Heart, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which shall fulfil all my Will. He had a respect to all God's Commands. He would take his work before him, not pick and choose, not have some regard to one Command, and despise another. Impartial, Universal Obedience, is a sure note of Integrity; as Partial Obedience is a sign of Hypocrisy: To stand perfect, and to be filled, or complete in all the Will of God, are joined, Col. 4.12. Indeed, the obedience of the best on Earth is but Imperfect, they come not up fully to any one of God's Commands; but though it be imperfect, it is not Partial. As David was for taking part with the whole Law of God, and every part of it, he would not have desired any one Precept nulled, abrogated, Psal. 119.128. I esteem all thy Precepts concerning all things to be right. Or as Dr. Hammond reads it, All thy Precepts, even all I have approved. Et vid. Annot. in loc. The Hypocrite cannot say so; he accounts some of them too hard, too strict. If he allows of some Commands, yet he could wish others abolished. The upright Man is for one, as well as another, and in will, desire, purpose, and endeavour, he obeyeth all God's Commands, he does not allow himself in the breach, or contempt of any one known Command: And this is to walk uprightly, to do according to all God's Commands. 1 Kings 9.4. If thou wilt walk before me, as David thy Father walked, in integrity of heart, and uprightness, to do according to all that I have commanded.— As he that believes any Truth upon the Testimony of God in his Word, upon the same ground, for the same reason must believe the truth of whatsoever God hath said in his Word: So he that obeyeth in this, or that particular, because God hath commanded it, hath a will to obey all that God hath given in Command. Thus the upright Man's obedience to one Command, is upon a general Ground, common to all God's Commands. And hereupon he is uniform in his Obedience. But the obedience which the Hypocrite performeth, is upon lame, unsound Reasons, and partial Grounds; and so his obedience is lame, short, and partial, like the Grounds of it.  
But attend well to this note I am upon. To walk Uprightly is to walk in all the Commandments of the Lord, as Zacharias and Elizabeth did, Luk. 1.6. And so  
(1.) The Upright Man hath a respect to both Tables. An Upright Heart is another Ark, where the Tables of God's Laws are kept, even both Tables. Those which God hath joined, one after God's Heart would not separate. Such a one would keep a Conscience void of offence both towards God, and towards Men, (Act. 24.16.) Look what kind of honesty to Man that is, which is not accompanied with Religion towards God, the same (says Mr. R. Bolton) is that Religion towards God, which is not attended with honesty to Men. Both in one predicament, as he says.  
How can he be Upright before God, who does not make Conscience of Duties to God? Job was Perfect, and Upright, and one that feared God, as we read, Job 1.1.  
And further, Uprightness teacheth to make Conscience of Duties towards Men. For which see Job's serious profession of his Upright carriage, chap. 31. So the Apostle says, Heb. 13.18. We trust we have a good Conscience, in all things willing to live honestly.  
So the Upright Man is a good Man. Mic. 7.2. The good Man is perished out of the earth: and there is none upright among Men. Psal. 125.4. Those that be good, and them that are Upright in their heart, go together.  
The Upright set themselves to follow the rule of the Word, which teacheth them to be good in their Relations. As Psal. 101.2. I will behave myself wisely in a perfect way— I will walk within my Soul with a perfect heart. The Upright Man will be a good Master. Or such a one will make a good Servant, (if he be in that Relation.) Obeying not with eye-service, but in singleness of heart, (Col. 3.22.) not purloining, but showing all good fidelity, (Tit. 2.10.)  
The Upright Man is a just Man. Job 12.4. The Just Upright Man— He is just in his deal. Uprightness, and Injustice are at great odds as can be, these will never agree while the World stands. Sincerity will not mingle with fraud and deceit. 
Sincerum, quasi sine cerâ.  The honest heart is for honest dealing. Such as are Sincere before God, will deal truly, sincerely, fairly, candidly with Men. As there is an expression, Judg. 9.19. If ye have dealt truly and sincerely with Jerubbaal, and with his House. Such as make a trade of cozening, defrauding, wronging their Neighbours, let their pretences be never so fair, their course of practice will prove them false, unsound. How incongruous is it, to have Jacob's Voice, and Esau's rough hands? Verily, a cheating Professor is much worse than a known professed Cheater. And see Deut. 25.13, 14, 15, 16. Deceitful Weights, and deceitful Measures, are the inventions of deceitful Hearts.  
How many, that are enriching themselves with the wages of unrighteousness? Such cannot say, as the Psalmist, Psal. 18.23, 24. I was upright before him— Therefore hath the Lord recompensed me according to my righteousness, according to the cleanness of my hands in his Eyesight. Nor are such ever likely to have any evidence of their Uprightness, till they come to follow such Counsel as that, Dan. 4.27. Break off thy Sins by Righteousness, and thine Iniquities by showing Mercy to the Poor. As God smites his hand at men's dishonest gain (Ezek. 22.13.) So will the Upright despise the gain of oppressions, or deceits, and shake his hands from holding of bribes, Isa. 33.15.  
Yea the Upright Man is not only just, but Merciful, Psal. 112.4. Unto the Upright there ariseth light in darkness: he is gracious and full of compassion, (as well as) righteous. So the Merciful and Upright are put together, and opposed to the froward, Psal. 18.25, 26.  
2. The upright Man would not despise the least of God's Commands. He is for keeping them, as the apple of his Eye, (as there is an expression, Prov. 7.2.) with all care and tenderness. His care is to walk circumspectly, exactly. That preciseness which profane spirits deride, and scoff at, he sees to be necessary. That supposing a Man to keep the whole Law, excepting one Point, which he allows himself to offend in, by contemning God's Authority therein, his Obedience would thus be proved unsound, and he be proved guilty in respect of the whole Law, (James 2.10.) He thus despising that same Authority, upon which the whole Law depends. For one to allow himself in the breach of the least of Christ's Commands, accounting it of little weight, that it was no matter, if he regard it not; this is enough to shut one out of the Kingdom of Heaven, Mat. 5.19.  
3. The upright Man (though he does not despise, and contemn the least of God's Commands, yet he) looks first and most to the greatest Commands: He has a special regard to these. As the contrary detected the Hypocrisy of the Scribes and Pharisees, that as strict as they were in lesser matters, yet they were grossly negligent of the greater, and more weighty, Mat. 23.23, 24. To be very observant of, and zealous about Circumstantials, but careless of more necessary Duties, and substantials of Religion, is one ill-favoured mark of an Hypocrite, whereby he may be known.  
4. The upright Man has a respect to the hardest Commands, even to such Commands as are most cross to his Carnal interest, and Natural inclination. So this evidenced Abraham's integrity, that when God called for his Isaac, he withheld not his Son, his only Son from him. Thus (on the other hand) the unsoundness of the young Man, that was ready to boast of his obedience, was discovered. Mat. 19.21. If thou wilt be perfect (Mark 10.21. one thing thou lackest) Go, and sell that thou hast, and give to the Poor— and come and follow me. Christ knew his mind, how his heart was let upon the World; and to show that his heart was not right, nor he so perfect, as he took himself to be, he tried him with a Command, that was cross to his Carnal Interest, and to his special Inclination, which soon laid him open. As willing and forward as he seemed to know and learn his Duty, yet when he hears of selling all, and taking up the Cross, (Mark 10.21.) he leaveth this hard work for others.  
(12.) The upright Man carries uprightly in reference to holy Duties. Here  
1. He has a care to engage his heart to approach to God. Thus his Prayers proceed not from feigned Lips, Psal. 17.1. So he praiseth God with uprightness of heart, Psal. 119.7. The Hypocrite thinks it enough to draw nigh to God with his Mouth, and to honour him with the Lips, Mark. 7.6. Well hath Isaiah prophesied of you Hypocrites, as it is written; This People honoureth me with their Lips, but their Heart is far frem me. The Hypocrite contents himself with a form of Godliness, with mere Bodily Exercise. The upright Man is a true Worshipper, one that worshippeth God in Spirit, and in Truth, (John 4.23. Phil. 3.3.) The upright Man takes not up with any outward Form, but laboureth for an inward frame, suitable to the Worship he performs. 2 Chron. 29.34. The Levites were more upright in heart, to sanctify themselves, than the Priests. The upright Man looks not only to the matter of Duty, but to the manner also, how it is to be done.  
2. The upright Man is not one pressed to God's Service, but a Volunteer in his Service. To serve God with a perfect heart, and willing mind, go together, 1 Chron. 28.9. As we read of the People, 1 Chron. 29.9. Then the People rejoiced, for that they offered willingly; because with a perfect heart they offered willingly. As of David, ver. 17. As for me, in the uprightness of my heart I have willingly offered.— The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which properly signifies Simplicity, is oft used for Freeness, or Liberality. The simple and sincere heart, is a free heart. It is free in God's Service, and accounts his service perfect Freedom. The Hypocrite sets to Duty as a Task, and Burden; he is glad when a duty is over. The upright Man's heart is in these ways. Holy Duties (that are means of special Communion with God) are his best Meal-times. Job 23.12. I esteemed the words of his Mouth, more than my necessary Food. Such would not know how to live without the Word, without Prayer, etc. The World could not hire them to lay Duties aside, by all it has to proffer. True, the upright Man finds not at all times the like cheerfulness in God's Service: But the spirit is willing, when the flesh is weak. Or if his Spirit be sometimes straightened, 'tis his burden when it is so: And he prays to be established with a free spirit. When he finds any listlessness unto, and weariness in God's Service, it is a thing he is weary of. He has little joy in any thing, while he cannot take delight in God, and his Ways.  
3. The upright Man has a special respect unto God in Duties. He looks most at God's Approbation. Having a respect to every known Duty, and having respect to God in all, are great signs of Uprightness. To look strait forward, (Prov. 4.25.) the Hypocrite looks asquint. He has not a right intention of serving, honouring, and pleasing God in what he does. The Upright looks most at God: The Hypocrite looks most at Men. He does all to be seen of Men, (Mat. 6.5. & 23.5.) The Hypocrite would think all his labour lost, if he have not Man's applause, or approbation. He loves the praise of Men, more than the praise of God, (like those John 12.45.) The Upright little regard Man's commendation, or censure either: (As it was a small thing with the Apostle, to be judged of Man's judgement) but he would account all lost indeed, without God's Approbation, and Acceptance. He would not that his praise should be of Men, but of God. He more dreads than courts Man's applause: Or if he finds himself sometimes tickled, and taken with it, in cool blood he abhors himself for it. But if he may know, that God has accepted his Work, the Lord's [Well done, good and faithful servant,] would do him good at heart.  
4. The upright Man is for secret Duties. He makes conscience of them, delights in them. The Lord shall see his Nathaniel's under the Figtree, in their private Walks, in their Closets. He sees them oft retiring themselves. The Hypocrite, who is only for making a show, cares not for secret Duties, which Men can take no notice of. If Conscience will not let him alone, without doing something here, yet he has no love to them, he is very slighty in them.  
5. The upright Man is, not only for Duties that are in fashion and credit among Men, but those that may expose him to Scorn, or Persecution. As Daniel would hold on Praying, and giving Thanks to God, when it was likely to cost him his Life, Dan. 6.10. The upright Man studies the Point of his Duty, more than his own safety.  
(13.) The upright Man is an humble Man. Such as walk uprightly, also walk humbly, (Mic. 6.8.) Though Uprightness and Perfection are oft made all one in Scripture, yet the Upright have only a perfection of Parts here: but as to Degrees, they still find great imperfection in themselves, that humbles them. As the Apostle, Phil. 3.12. Not as though I were already perfect. The more Gracious, the more Humble: As the highest Stars seem least. None are so sensible of the least sinful warping, or stepping awry, it troubles none so much as those, whose greatest care is to walk Uprightly. There is a Generation that are pure in their own Eyes, and yet are not washed from their Filthiness, Prov. 30.12. Behold, his Soul which is lifted up, is not upright in him, Hab. 2.4. Hypocrites (as a sound Divine says) is but the offspring of Pride. 
Mr. Bax.   
(14.) The upright Man is one that walks by Faith, walks in the Name of the Lord, (Zech. 10.12.) We can walk, and stand upright no longer than we are strengthened by him: And it is Faith that fetcheth in strength from him. Cant. 8.5. Who is this that cometh up from the Wilderness, leaning upon her Beloved. Upright Souls see a necessity of the Grace and Assistance of Christ, and so lean and depend on him.  
(15.) The upright Man is steady and even in his Course. But Hypocrisy is a cause of unsteadiness, of inconstancy. Psal. 78.8.— A Generation that set not their heart aright, and whose spirit was not steadfast with God. And ver. 37. Their heart was not right with him, neither were they steadfast in his Covenant. The Hypocrite is good only by fits. He is in a good Mood sometimes; but it is soon over. This will not prove one upright, to take a right step, or two: But we must be upright in the Way, and upright in our general Course. Psal. 106.3. Blessed are they that keep Judgement: and be that doth Righteousness at all times. [At all times] when alone, as well as while in company with the Good: at home, and abroad: On our own Days, as well as on the Lord's Day: In Prosperity, and Adversity: Not only when Righteousness is applauded, and encouraged, but when it meets with the severest checks, and greatest rubs. The upright, though they may sometimes stumble in the way, or step aside, through Frailty; yet they do not wickedly departed from it, through falseness of Heart, and base Treachery. The settled bent of their Hearts, and so the general course of their Lives, is right.  
(16.) The upright Man is striving after, and growing up towards full Perfection. The Righteous shall hold on his way: And he that hath clean Hands wax stronger and stronger. Thus the Way of the Lord is strength to the Upright. And his Word does good to the Upright, Mic. 2.7. It is an ill sign, when one is at a constant stay in Religion. When one holds on in a round of Duties, without going forward. And commonly Hypocrites go out at last in a stinking snuff. But the Path of the Just is as the shining Light, which shineth more and more unto the Perfect Day, Prov. 4.18. Such are pressing towards the Mark, Phil. 3.14, 15.   

Of Zeal.  TIT. 2.14. 
A peculiar People, zealous of good Works.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, accensum studio bonorum operum, (as Beza) fervently given unto good Works, (as in our old English translation.)  
Zeal is a word of various acceptation. In general, it signifies heat, and fervour. From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ferveo. In Heb. 10.27. there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we read fiery indignation, in our old Translation, violent Fire.  
This Word is transferred to the heat, and fervour of the Spirit and Affections, which is of divers kinds. As  
1. There is a natural Zeal. As some naturally are of lively, active spirits, full of mettle, (as we use to say.) Luther seemeth to have been naturally of such a temper. As Bucer said of him, Nihil in eo non vehemens. What an happy thing it is, when such a temper is guided, and acted by Grace. Ordinarily such will do more for God.  
2. There is a carnal Zeal. We find emulations, among the works of the Flesh reckoned up, Gal. 5.19, 20, 21. In the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the Apostle James condemns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a bitter Zeal, Jam. 3.14. Envy is a kind of Zeal; but not of the right kind. It is bitter Zeal. It is a sort of wild Grapes.  
There is a Blind Zeal. Such as Idolaters, Papists, Persecuters may be acted by. A blind zeal, when Men are Zealous in a false way, and Zealous against the Truth. Taking light for darkness, and darkness for light. Calling good evil, and evil good.  
There is a superstitious, extravagant, and erratic zeal, when Men are Zealous about such things, where it would be a virtue to be cool and moderate.  
And there is an Hypocritical Zeal, when Men have, or seem to have great Zeal for the Truth, and against Error, and falsehood; but it is only for self-respects, and carnal ends. Thus carnal Zeal moves in a large Sphere, takes a great compass.  
3. There is a Spiritual Zeal. A being zealous of good Works indeed, and zealous for God, even for his sake. An holy Zeal. This is both commanded, Rev. 3.19. Be zealous. And commended, Num. 25.11. Phinehas the Son of Eleazar hath turned my wrath away (while he was zealous for my sake.) So this Zeal should not go unrewarded.  
Many commend lukewarmness and indifferency in Religion, under the terms of Moderation, Prudence, and Discretion. But Christ and the World are not of a mind. A lukewarm temper the Lord cannot endure. Rev. 3.15, 16. Because thou art lukewarm, and neither cold nor hot, I will spew thee out of my mouth. But as Bishop Hall observes, (Vol. 1. p. 903.) The goodness of God winks at the Errors of honest Zeal, and so loveth the strength of good Affections, that it passeth over their Infirmities. Again, (ib. p. 938.) He Pardoneth the Errors of our fervency, rather than the indifferencies of lukewarmness.  
Indeed where there is no Zeal for God, there is no Love to God. Qui non Zelat, non amat. Where there is Life, there will be some heat. Here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be spiritually alive and to be lively, are not more alike in sound, than really akin. Zeal in one degree or other is as inseparable from spiritual Life, as heat is from fire. It's true, as every sincere Christian is not a Nathaniel for degree and measure of Sincerity, and plainheartedness; So neither is every such Soul a Moses, a Phinehas, an Elias for Zeal: Yet the Kingdom of Heaven suffers violence, and the violent take it by force, Mat 11.12. And it is one property of Christ's redeemed ones, his peculiar People, to be zealous of good Works.  
This holy Zeal, of which I am to speak, (as was said of Uprightness, and Sincerity) is not any distinct, particular Grace; but a modus, or respect of other Graces. Though some define it as a compound of Love and Anger. (Zelus est affectus ex amore & irâ mixtus, cum scil. irascimur ei, à quo laeditur id quod amamus.) Yet I cannot so confine it. There must be Zeal accompanying our Repentance, 2 Cor. 7.11. And Zeal in our Love. We must love fervently, 1 Pet. 1.22. and 4.8. And it is the symtom of corrupt times, when love waxeth cold, Mat. 24.12. Zeal is the sprightly vigour, and activity of all Grace, the ardour of all the Affections, with the earnestness and intention that is in all spiritual actings. Indeed the chief heat of it is in the Spirit, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 12.11.) This Fire is burning in the gracious Heart, in the sanctified Will and Affections; yet its heat is further diffused into the Conversation. All our Spiritual Sacrifices must be offered up with this Fire. Fervent in Spirit, serving the Lord. Prayer must be Zealous, fervent Prayer, Jam. 5.16. Col. 4.12, 13. Ministers must Preach zealously, as Apollo's, Act. 18.25. None are allowed to do the work of the Lord negligently, remissly. There must be Zeal in hearing the Word. Here our hearts should burn within us, as Luk. 24.32. we should be zealous in reproving, as Gal. 2.11. Yea, no good work is well done without Zeal. We must be zealous of, and zealous in good Works. It's not enough barely to do good Works: but we must be earnest upon it, and vigorous in the Work.  
Quest. But how shall we know whether our Zeal be right.  
Answ. (1.) True Zeal is guided by a right Judgement, a judgement regulated by the Word. To allude to that, Isa. 4.4. The spirit of judgement must go along with the spirit of burning. A blind, ignorant, rash Zeal is not good, nor will it prove one's estate good. Such a Zeal Paul had, while a desperate Persecuter, Act. 26.9. which afterwards he saw to be fury, and madness, rather than Zeal. v. 11. This made him Mad once: not his learning, (as Festus would have had it, v. 24.) such a Zeal the carnal, unbelieving Jews had, Rom. 10.2. Let Men be never so zealous in their way, if it be not God's way, their Zeal runs waste. God is not honoured, but dishonoured; not well pleased, but displeased with that Zeal, which is not according to his Word. To be zealous for what he hath not commanded, and much more, to be zealous for what he hath forbidden; to be zealous against what he allows, and much more to be zealous against what he approves, and commandeth, is contrary to his Will, Interest, and Honour. This is not in a true account, Zeal for God, but rather against him. That Zeal, which is not according to knowledge, which is not guided, and warranted by the Word, hath an error in the foundation. It hath nothing to difference it from the Zeal of the grossest Idolaters in the World. A Papist may be hearty zealous in his way, zealous to promote his Religion, and gain Proselytes to it, zealous against the soundest Christians, crying out against such, as dangerous Heretics, wishing that they might come to their old work again, to burn such as Heretics. In this his Zeal he may follow his judgement, thinking he should do God good service, as Joh. 16.2. even in persecuting the faithful to the death, if it was in his power, when (alas!) he is miserably mistaken. This will not justify any in their Zeal for Idolatry, that they think God best served, most honoured that way. This will not warrant any in their rage against the Saints, and Servants of the most High God, that they take them to be Heretics, or Hypocrites. But they shall find, it was their duty to have informed themselves better, and not to condemn the righteous, and not to call good evil. The Devil, that cannot endure, but is an utter enemy to right Zeal, is ready to promote a false, blind Zeal all he can. He is never weary of blowing this coal. This (he knows) would do him Knights service. He cannot but account such his best servants, who are zealous in his service. Such do as much as can be, to credit his Cause, who put the honourable title of [Zeal for God] upon the service they do his grand enemy. Such fight against God, while they carry his Colours. blind Zeal is a piece of the greatest disservice to the interest of God, and Religion. Sometimes blind Zeal fights with a shadow, strikes at a Signpost; but letteth the enemy quietly pass by. And which is worse, it sometimes falleth foul on those whom it ought to defend. A Man acted with Blind Zeal is like one that shoots at Rovers, who is more likely to do mischief than hit the Mark: or like one that fighteth blindfold, striking Friends, as soon as Foes. What sad havoc, what woeful work hath blind Zeal oft made in the Church? Even like a violent Fire, that getting head, layeth all waste before it. The Devil has no stiffer prop to uphold his Kingdom, and no fiercer engine of Persecution, or battering Ram to employ against the Kingdom of Christ.  
Therefore let not any please themselves in this, that they are Zealous in their way, when (perhaps) they are out of the way. And if so, the more haste, the worse speed. Zeal in a false way casts Men more behind. No Offering acceptable to God without Fire; yet to offer strange-Fire here is very perilous. And that is not Fire from Heaven, where there is heat without Light. Where these go alone, either Heat without Light, (Zeal without Knowledge) or Light without Heat. (Knowledge without Zeal) it is sadly ominous: but where they go together, very comfortable.  
Are you zealous? but who, and what are you zealous for? And what is your Zeal against? I have been very zealous for the Lord God of Hosts; (says Elijah) because the Children of Israel have forsaken thy Covenant, thrown down thine Altars, and slain thy Prophets, etc. 1 King. 19.14. Is thy Zeal against Sin indeed? So that thou canst not endure to see God dishonoured, his Worship neglected and contemned, his Truth opposed, his Saints and Servants evil entreated, etc. Is thy Zeal for that which is good? Gal. 4.18. It is good to be zealously affected always in a good thing. The Apostle Paul was very zealous before his Conversion, but of the traditions of his Fathers, Gal. 1.14. Many have a Zeal, but for their own fancies, and private opinions. Oh what pity is it that such spirits should evaporate, and be lost! Let a Man's Zeal be never so hearty, if the Metal have not a right stamp, it is not currant.  
Zeal, unless it be rightly guided, (says learned Hooker) when it indeavoureth most busily to please God, 
Eccl. polit. l. 5. §. 3. p. 190.  forceth upon him those unseasonable Offices, which please him not. For which cause, if they who this way swerve, be compared with such as are sincere, sound and discreet, as was Abraham the friend of God, the service of the one is like unto flattery, the other like the faithful sedulity of friendship.  
(2.) Right Zeal burns within, before it flames out. Hypocrites can be hot in their expressions, but are not fervent in spirit. Hot in the Mouth, but cold at Stomach, cold at Heart. Like Glow-worm's, fiery in appearance, yet really cold in themselves. Blind Zeal is strange Fire; an hypocritical feigned Zeal is false Fire. But true Zeal is not all in show, though it will show itself. It lieth chief in the fervency and intention of the Spirit, and Affections. The life of Zeal is in the Heart. As when the Apostle Paul was at Athens, seeing the City wholly given to Idolatry, his spirit was stirred in him, and this stirred him up to dispute, and Preach against their Idolatry, Act. 17.16. etc. As Ezekiel's hearers with their mouth shown much love, (Ezek. 33.13.) it is possible, that many in their outward expressions may show much Zeal, declaiming freely and often against the Sins of the Age, as the horrible increase of Profaneness, growth of Popery, etc. and may seem to bewail the woeful declining state of true Piety amongst us: but are our hearts deeply touched, and affected with the sense of these things? Surely, that Zeal which is only from the teeth outward, is not true, but feigned.  
(3.) True Zeal hath respect to God, it pointeth towards God. As Fire ascends. Sparks fly upwards. That is not right Zeal, which is flashy, vainglorious, in pretence for God; but really for self. To pretend Zeal for the Lord, (as Jehu did) but really to design, and aim at self-applause, and self-advantage, this is to mock God, or this is but to flatter him. And certainly, that God which searcheth the heart, will put a difference betwixt such flatterers, and his true friends. They that have a true Zeal for God, will ordinarily prefer God's Honour and Interest before their own concerns. True Zeal is accompanied with self-denial. Such can be zealous for God, when they are like to suffer for their Zeal. They could better endure to suffer themselves, than that the Truth should suffer. They could take it more patiently, to be reviled themselves, to have their names cast out as evil, than that the good ways of God be evil spoken of.  
(4.) True Zeal will burn alone. As Elijah was zealous for the Lord God of Hosts, even when he seemed to himself to be left alone, when he knew not of one, that would take his part, 1 Kings 19.10. As the Apostle Paul could not but express his Zeal for God at Athens, when he had none to back him, Acts 17. Come, see my Zeal for the Lord, says Jehu, a Kings 10.16. An Hypocrite is not well pleased if he have not some to take notice of his Zeal, some that will applaud him for it. His Zeal in a good cause is soon cooled, if he have not some about him, such as would encourage, and help to blow it up. Whereas true Zeal will burn still, when there are none about it but such as endeavour to blow it out. As Lot's Soul was vexed from day to day (in Sodom) with their unlawful deeds, 2 Pet. 2.8. If a Zealous Christian hath his lot cast in a wicked profane Place, or Family, even there will his Zeal be breaking forth. True Zeal will not be smothered, or put out with the coldness, and deadness of others about it; but rather useth to be more excited, and intended: As Fire burns hottest in cold frosty Wether.  
(5.) True Zeal is not Partial, but would appear for all that, wherein God's Honour and Interest lieth. It is as Extensive, as sincere and sound Obedience. It is Quantitas intensiva obedientiae, according to Dr. Ames. Thus to be Zealous of good works, in the whole kind of them, ready to promote any good Work, earnestly desirous to abound in every good Work, would show our Zeal to be right. But a partial Zeal, as a partial Obedience, is not right. As partial heats in the Body are no signs of good Health. To be Zealous for works of Charity, but no friends of Holiness, and true Piety: Or to seem forward for pious Exercises, but to be careless of other Moral Duties. To be negligent in the duties of our particular Callings, and Relations, cannot be right. True Zeal in a Magistrate, will make him active for God, as a Magistrate, as Nehemiah was. True Zeal in a Minister, will make him diligent in the work of his Ministry. Like Apollo's, who being fervent in Spirit, spoke and taught diligently the things of the Lord, Acts 18.25. True Zeal in the Master of a Family, will make him Industrious in his Place, To instruct his Household in the Way of the Lord, and to engage them in God's Service; after Abraham's example. Yea, one that is truly Zealous of good Works, will act uniformly: Not be hot in Prayer, Hearing, Conference; and Cold and Heartless, as to other Duties.  
(6.) True Zeal sets against all Sin, as it is discovered. This will cause one's Blood to rise against Sin. So a Man will be ready to reprove, and show his dislike of Sin, as he has opportunity. So he will endeavour in his Place, according to his Power, to oppose Sin, to prevent, suppress it. True Zeal will make a Man an enemy to Sin, wheresoever he sees it, wheresoever he meets with it. To appear very forward to condemn the faults of an Enemy, of such as bear no good will to us; and to bear with Sin in our Friends, in such as are nearly related to us, this is not right. True Zeal would make one like Levi, in God's Cause, Who said unto his Father, and to his Mother, I have not seen him, neither did he acknowledge his Brethren, nor knew his own Children, (Deut. 33.9.) As Asa would not bear with Idolatry in his own Mother, 2 Chron. 15.16. In the trial of your Love, observe its working at a distance, as this will better appear, in its workings towards those that are farthest off, in its being extended to Strangers, Enemies; than in its workings towards Friends, and Relations, that are near you. But in the trial of your Zeal, on the contrary, especially observe how it worketh near hand. To condemn Sin in others, but to indulge, and spare our own Sins, is not right, Some are so Zealous against others Offences, 
De Adventu Dom. Ser. 4.  (as Bernard says) that they might seem to hunger and thirst after Righteousness, if they had the same judgement also of their own Sins: But now a weight, and a weight, (as he alludes) is an abomination to the Lord. True Zeal would least endure Sin in its own Territories. As Fire has most power on what is next it: Zeal where it is in truth, will be firing out ones own Corruptions. Like an Hearth of fire among Wood, and like a Torch of fire in a Sheaf. As the Psalmist says, My Zeal hath consumed me, Psal. 119.139. So Zeal will be consuming one's Lusts. Are we salted with this Fire, according to the expression, Mark 9.49? A truly Zealous Christian has the greatest indignation against his own Sins, and is most forward to take revenge on himself, and them, (2 Cor. 7.11.) And he would not spare one of his Sins. Jehu destroyed Baal out of Israel: yet this shown his Zeal was not right, that he departed not from the sins of Jeroboam, he was still for the Golden Calves, 2 Kings 10.28, 29. A resolved indulgence, and allowance of any known Sin, and true Zeal, are inconsistent.  
(7.) A right and regular Zeal is most vehement in the greatest Matters. As Fire, the grosser the substance that it takes hold, 
Ignis in materia densiori acriùs urit.  and feeds upon, the hotter it burns. True Zeal is more for plain and necessary Duties, than for any disputable point, or matter of Controversy. So likewise it riseth against Sin, according to the quality, and aggravations thereof. What one noteth, to have always been the Hypocrites guise, 
Dr. Downam, on Psal. 15. p. 33.  is the genius of false Zeal, scil. To neglect the greater Duties, and to affect the observation of the less, to prefer Circumstances before the Substance, and Ceremonies before the works either of Piety or Charity; to place the height of their Religion, either in observing, or urging Ceremonies, or contrariwise in inveighing against them. Observe it, to be more Zealous for, or against a Ceremony, than for the weightiest and most substantial Duties, or than against great and foul Enormities; to be more Zealous about some disputable Point, and Opinion, (wherein sound Christians may have different apprehensions) than for main matters of Faith and Godliness, matters essential to true Christianity, (wherein all that are Christians indeed must agree, both as to Belief, and Practice) is no good sign. You would not take him for a wise, and careful Builder, that laid the greatest weight on the weakest part of the Wall: So it must be indiscreet Zeal, or worse than indiscreet, which is more for unnecessary Opinions, than for the most substantial Duties, and fundamental Truths. Is that true Zeal for God? Or rather is it not a selfish Zeal, which is for ones own Opinions, neglecting those things, which make most for the Honour of God, and wherein the main interest of Religion lieth? Though many warm themselves at these Sparks, many comfort themselves that they are Zealous in their way, for their own Parties, and Opinions, yet in the end they may lie down in sorrow for it.  
But some will say, Would you not have us Zealous for the Truth, and in the Cause of God? Answer, 1. It concerns you to be well assured, that it is God's Truth you are Zealous for. How many that take their own private conceits for Divine Truths? 2. All Truths are not of equal importance. And though the least Truth may not be denied, or opposed; yet lesser Truths may be silenced, and concealed, when a Zealous contending for them would be to the wrong and prejudice of far greater and more necessary Matters. That is not to defend, but to betray the Interest of God, and his Truth, when Men care not perdere substantiam propter accidentia, to lose the substance of Religion for Accidents, and Circumstances. And that is Erratic Zeal, and Mischievous, like Fire out of its place, when Men are so hot and earnest in contending about lesser Points, that they themselves neglect, and do what in them lieth to hinder others minding the main of Religion. Zeal (like Fire) in its proper place, is of great use and benefit: But out of its place, very dangerous and destructive. And remember, Sirs, that true Zeal for God, is most for those Truths, and Duties, wherein the great interest of Religion lieth: And is most against such things, whereby God is most dishonoured, the Gospel obstructed, Religion most wronged, discredited, etc.  
(8.) Right Zeal is joined with Christian Moderation, is for Christian Concord. One of a truly zealous Spirit, is also of an healing, closing Spirit: is of a public Spirit. Right Zeal is more for the common interest of Religion, than for private Opinions. It is no Firebrand, no Incendiary in the Church. It is moved at what it sees amiss, it is for Reformation; but will not hurry Men upon disorderly actings in their passionate sense of Disorders. It is against extremes on both Hands. Passionate Transports, and rash heady Courses, are not the effects of an holy, but of a bitter Zeal. Right Zeal keepeth within due compass. It is for Edification, not for Destruction. It is for Peace and Unity. It is for Sodering and Cementing, not for Separating such as should Joyn. As Fire, though it separate Heterogenials, congregates Homogenials: Yea, it will melt divers Metals into one Lump. True Zeal is not for perverse Dispute, tending to Strife; but for godly Edifying in Faith. It is not for kindling Dissensions, or causing Offences and Divisions amongst Christians; but is moved with great Grief at the sight of such things. (As the Apostle, Who is offended, and I burn not?) It is for maintaining the unity of the Spirit in the bond of Peace. And they that are more zealous to maintain some By-opinions, than to maintain Union and Communion with their Fellow-Christians, are quite besides the Mark. The Church's Peace, and Edifying one another in Love, are far greater Matters, than any unnecessary Opinions, which too many too zealously contend for. Yea, Unnecessary, is too good a word for some of them; I should have said, unsound Opinions. O that the Guilty here would seriously consider, whether it would not be more for the Honour of God, the Credit, and Interest of the Gospel, and the securing of true Religion amongst us, to join with their Fellow-Christians, so far as they can, to hold together, to their mutual help, strengthening, and encouragement; than to be so hot for their Opinions, which if they were true, yet are far remote from the Foundation, and so far from being necessary to Salvation, that not one of hundreds that are saved, and now in Heaven, was ever of their Way and Opinion here. To be so rigid in their Way, to carry, as if all were unfit, and unworthy for them to hold Christian Communion with, that come not over to such Opinions of theirs; alas! this is Wildfire, not true Spiritual Zeal. And verily, I cannot think of any thing, that will probably more harden, and encourage Papists at this Day, than the sad Rents and Dissensions amongst Protestants. As he said, Is not the hand of Joab in all this? So it is probable enough, the Heads of Jesuits have been in this. Divide, & impera. They know, a Kingdom divided against itself, is not likely to stand long; and hope to raise themselves on our Ruins.  
(9) That is right Zeal, when we are more moved with Indignities offered unto God, than with any Injuries done to ourselves. When we are more zealous in God's Cause, than in our own. We find, Numb. 12.1, 2. Miriam and Aaron speak against Moses, yet he seemed not at all concerned for himself: We find not any reply that he made. He was meek in his own cause. Whereas upon sight of the People's Impiety, their Idolatry, in the Cause of God he was presently all on a flame. His anger waxed hot, Exod. 32.19. To be mild in our own cause, but zealous in God's, is a sign, that we are indeed zealous for God. As it is a sign of the contrary, when we are remiss as can be, unmoved, unless when our own Interest is wrapped together with God's Interest. As most Parents and Masters can bear it well enough though Children fail never so grossly in respect of the Duty that they own to God, though Servants plainly neglect, and contemn God's Service; They can bear with their Impiety, with their taking God's Name in vain, with the profaning of his Day, etc. And yet many times they are all Fire and Tow, if such do but fail in point of good Manners to them, if they be not very observant of them, and their commands. Now it is true, the least Irreverence towards Parents, and so negligence in Servants, are Sins against God. But if upon that account you are most moved, and displeased, than you will be displeased at other Sins as well; and more displeased at greater Sins, than you are at these. You will be zealous for God, when Self is not so much concerned.  
(10.) Right Zeal for God is joined with real Love, and true compassion towards Men, towards Sinners. Thus while we hate their Sins, we should yet love, and hearty wish well to their Persons. While we cannot bear with them that are evil, in that which is evil; yet we should be glad to do them good, and glad indeed, if by any means we might be helping to make them better. As great Enemies as the Jews were to the Gospel, and to the Apostle Paul, yet he could not but pity them, and his hearts desire and prayer to God was for them, that they might be saved, Rom. 10.1. Zeal against Sinners hath anger, and grief in it; not hatred. As in the Apostle, 2 Cor. 12.21. True Zeal desires their Conversion, rather than Confusion: And would rejoice more in their Reformation, than in their Ruin. Our Saviour checked the furious Zeal of the Disciples, when they would fain have been calling down Fire from Heaven, to consume those poor Creatures that would not receive him. Ye know not what manner of Spirit ye are of, Luke 9.54, 55. They were too hasty: at that time a spirit of Revenge was stirring in them, which was not Elias' spirit.  
(11.) True Zeal is for expedition in God's Service. As Phinehas, 
Ignis est maxime actuosus, & maximè mobilis.  who was zealous for God could not sit still, when he saw God so greatly Dishonoured, Psal. 106. Then stood up Phinehas, and executed Judgement. [Then stood up Phinehas.] The word may import his readiness, and forwardness to appear for God against Sin, as occasion was then offered. So Nehemiah testified against the Merchants, that had lodged but once or twice without Jerusalem under the Wall on the Sabbath, threatening to clap them up. If they did so again, he would lay hands on them, Neh. 13.20, 21. So David, Psal. 101.8. I will early destroy all the wicked. Though it may point at the usual time of sitting in Judgement, in the morning; yet withal it may import, that he would not be delatory in the work. Thus Zeal will set Men early on work for God, will make Men quick and speedy in giving check to Sin, as they have power, and opportunity to put a stop to it as soon as they can. Sinful sluggish demurs, delays, put-offs, are contrary to the nature of true Zeal. So a listlesness to Duty, is no sign of Zeal. It is cold that benumbeth. So it is a sign of the want of Zeal, a sign of extreme coldness, when we cannot find our hands, to turn them to any good work, when we are like the slothful, (Prov. 19.24.) that hides his hand in his bosom.  
(12.) True Zeal makes souls, as forward unto, so free, and lively in God's service. What a Man does zealously, he does very hearty. To be zealous of good Works, is not barely to do some good Works, but it further implieth earnestness, alacrity, and fervency of spirit in the doing of Good Works. To pray with Zeal, is more than saying a Prayer: it is no less than to be fervent in Prayer, to pray earnestly. To be zealous in works of Charity, is not merely to give to such that stand in need; but to give willingly and freely, Like those of Macedonia, (2 Cor. 8.3.) that were willing of themselves: That needed no spurring on. What the Apostle says of Love, 1 Cor. 13.4. It is kind, bountiful; this may well be said of Zeal, which is the fervour of Love. Zeal is bountiful; at least in will, and desire. Cold has a condensing, and contracting quality: but heat rarefies, and extends. So Zeal in the Heart enlarges it. A zealous Christian would not serve God at an ordinary rate, he desires to abound in the work of the Lord. The flame will be mounting upwards: A zealous spirit is a raised spirit, raised in God's Service. But a cold dead heart is still bearing downward. We read of Jehoshaphat, that his heart was lifted up in the ways of the Lord, 2 Chron. 17.6. So one of a zealous spirit never thinks he does enough for God. He will desire still to serve him more, and to serve him better.  
(13.) True Zeal gives courage in the Cause of God, filleth the Soul full of resolution for God. And indeed that may be the meaning of Jehoshaphats heart being lifted up in the ways of the Lord. A zealous Spirit is a magnanimous Spirit. An holy Zeal is indeed Cos fortitudinis, the Whetstone of Valour. As Esther's Zeal for God, and his People, put courage into her, (though she might naturally be timorous, as is common to her Sex.) What an heroic resolution was there, Esth. 4.16. I will go in unto the King; and if I perish, I perish. If we have no Spirit, no Courage, to appear for God, his Truth, and Ways, sure, we have no Zeal forthem. Indeed of all things Sinners are most offended at holy Zeal. They that have nothing to say against Christian Meekness, or Charitableness, and some other Graces; yet can ill endure the heat of Godly Zeal. O it is scorching, and tormenting to them! Here they are ready to cry out Fire, fire, as one says. This oft puts them into a great combustion. Yet true Zeal will break thorough opposition. Many Waters cannot quench Love, neither can the Floods drown it. The like may be said of Zeal. It is not quenched, or cooled; but oft more intended and increased, when others would discourage it.  
(14.) True Zeal, that is a cause of such courage and resolution for God, that giveth confidence and boldness before Men, yet is joined with Humility and Holy Fear and Trembling before God. One gracious disposition is not contrary to another. And true Zeal is not blown up with high thoughts of one's self, but with high thoughts of God. The Dread and Reverence of the most High, of an infinitely Glorious and Holy Majesty, promotes true Zeal for God; helpeth to set an edge upon it, and steeleth the Soul with an holy boldness, hardeneth it against a base carnal fear of Man. 
Mr. Vines.  But it is not right, when (as one says) Zeal that should eat us up, is eaten up of Pride.  
(15.) Right regular Zeal will more dispose, and fit us for our Work and Duty; not take off from Duty, or transport into Sin. That is not Zeal, but distempered Passion; it is not from Grace, but from the workings of Corruption, when we are discomposed and unhinged,  
(16.) If we have true Zeal for God, it will be a joy to us, to see any zealous and active for God. As on the other hand it will be our great grief, to see Men generally cold, indifferent, lukewarm in Religion. To see others regardless of God, and of the interest of true Religion, will move our displeasure and indignation. But it will not offend us, to see any acted with regular Zeal for God. Indeed the Apostle did, and would rejoice, that Christ was Preached, though some preached Christ out of envy, Phil. 1.15, 18. How much more would he have rejoiced, to have seen as good proof and evidence of their pure Love and Zeal, as he saw of their Envy, carrying them out in the work. If we are truly zealous for God, we shall be taken with those whom we see, or hear to be zealous for him, our hearts will be towards such, yea knit to them (as Jonathans' was to David.) And we shall bless God for such. As Deborah, Judg. 5.9. My heart is towards the Governors of Israel, that offered themselves willingly among the People: Bless the Lord. She desired that the Lord might be praised, that put such a spirit into them. If others outshine us here, yet if we have true Zeal for God, we shall be so far from envying them, that the more zealous any are, the more we shall honour and be taken with them.  
(17.) If we are truly zealous, we have an holy emulation, a desire to follow, yea, if it might be, to outstrip those that excel in virtue. As the Apostle speaks, 1 Cor. 14.12. Forasmuch as ye are zealous of spiritual gifts, seek that ye may excel.— As the Corinthians Zeal and forwardness provoked very many, 2 Cor 9.2. We should not envy such as have got the start of us; and yet should (in a good sense) emulate them. We should strive at least to overtake those that are foremost. Yea, true Zeal for God and Godliness, will not set itself any bounds or limits. You cannot call them zealous that stint themselves, and count it an high point of prudence and discretion, not to be too forward in Religion. But as Love, so Zeal is like Fire, that cannot be hid, it will break forth.  
— Quis enim celaverit ignem,  
Lumine qui semper proditur ipse suo?  
Such as are afraid of being counted zealous, as if it was a matter of disgrace, are far from such a spirit as David had, who when he was mocked, and despised of Michal, spoke resolvedly, I will yet be more vile than thus, (if this be to be vile.) Fire is one of those things, which say not, It is enough. (Prov. 30.16.) So true Zeal never says, It is enough. A zealous Christian would have more Grace, more Zeal for God. They that are zealous of good works, desire to abound more and more in good works.  
(18.) True Zeal is not for a spurt, for a flash, it is constant, a Fire that never goes out. Like that Fire upon the Altar, Leu. 6.13. Though I must grant, the Zeal of a true Christian doth not flame up at all times alike; yet it is never totally extinguished. It is good to be zealously affected [always] in a good thing, Gal. 4.18. And this is a good sign, thy Zeal is right, if it be constant. There are some whose Zeal is but a flash, scarce any sooner in, than out again. Some have a burning fit of Zeal for a while, that is quickly over. Their preternatural heat stays not. But true Zeal is like the natural heat of the Body, that continues as long as one lives. Yea, though it is like Fire in green wood, subject to go out if it be not blown up; yet that Spirit which first kindled this spark in Believers, is given to dwell in them, and to abide with them for ever. And therefore though there may be some decays of Holy Zeal for a time; yet it is stirred up again in the Faithful; and usually burneth clearer after it is recovered: As we sometimes see Fire blaze up more, after a dash of water cast on it. Yea, ordinarily (as we may observe a flame mount highest, before it goes out:) ordinarily I say, a Christians Zeal is most raised, the nearer he is to his end. But such as once seemed very forward for that which is good, but are quite fallen off again, have quite outlived their Zeal, they even give others cause enough to suspect, that they were never sound.   

OF A Lively Hope.  ROM. 12.12. 
Rejoicing in Hope.  
TO go on to the Trial of all other Christian Virtues, (might upon some accounts) cross my design in what is Written, which is, to help and direct ordinary Christians in the Trial, and exercise of Grace, even such as cannot purchase, or have not time to peruse large Volumes.  
I have spoken of the chief Cardinal Graces, and shown how they work, how they may be known. Prove these in yourselves, and there is no question, but you have the whole Train of those better things, that necessarily accompany Salvation. As without these, any other Virtues you may seem to have, as Temperance, Patience, Meekness, etc. are but Shadows, and Counterfeits: So that I might make a Full-stop at what is Written.  
Yet because many are kept off from any serious examination of their Estates, satisfying themselves with this, That they have Hopes; and some, That they have Joys too; never enquiring, How they came by them, or of what kind they are: Therefore before I conclude this Treatise, I shall show you how you may know, whether your Hope, and Joy be sound or no.  
And first of Hope.—  
But let me premise these Three Things.  
1. It is unquestionable, that there is a false, a deceiving Hope, as well as a true, and certain Hope. There is a dead Hope, as well as a lively Hope. There is a confounding Hope, as well as an Hope that maketh not ashamed. There is the Hope of the Hypocrite, (Job 8.13.) as well as the Hope of the Righteous, (Prov. 10.28.)  
2. Better not Hopes, than false Hopes. As we may allude to that, Prov. 26.12. Seest thou a Man wise in his own conceit? There is more hope of a Fool than of him. So there is more Hope of Sinners that are most despondent, in one sense without Hope; than of such as are very confident, high in their Hopes, but without any ground. And how sad is it (as I remember one says) to sail on smoothly to Hell, having Heaven all the while in view? Hope, that is like to end in horror and utter desperation, is not worth having.  
3. It is justly to be suspected, that their Hopes are groundless, and false, who are unwilling to bring them to the Test, and Trial. That part of a Man's Body which he could not endure to have touched, we would conclude not right, or sound. But if your Hope be right, it would not suffer any injury, or damage, by a fair impartial Trial, but be more confirmed.  
Now if you ask, What is Christian Hope? I answer, It is a longing, and fiducial expectation of Good promised, to come in God's Time, and Way. Faith and Hope are very near akin. Yet thus they differ.  
1. In Order. Faith in order of nature is before Hope. Hope is the Daughter, at least the youngest Sister of Faith.  
2. In the Object. Faith has respect to the whole Word of God: Hope to the Word of Promise. Good only is the object of Hope. And Future Good, 
Quod speratur, non possidetur.  good to be received and enjoyed, Rom. 8.24. Or if I may be said to hope, that I am in a state of Grace, that my Sins are pardoned, which is hope of a present Good, if my Hope be sound; or if I say, I hope God heard my prayer at such a time, and gave in such a Mercy in answer to it; here seems to be Hope of a thing past. Here the word [Hope] seems to be used more improperly, or taken more largely. It is more properly, a Persuasion, though short of full Persuasion, or Assurance. But properly Hope looks at Good to come. Whereas what is past may be the object of Faith, as well as what is to come. As we believe the Creation of the World, a thing past; as well as the Resurrection of the Body, which is future.  
3. In their proper formal Acts. Faith apprehends, and assents to the truth of the Promises, Hope expects and looks for the Good promised. An expectation of Good, is the formal Act of Hope. And herein also it is differenced from, or contrary to Fear, which is an expectation of Evil, not of Good.  
But that which I mainly intent, is, to show, wherein sound Hope differs from Presumption, or from a false Hope? Or how we may know, whether our Hope be sound?  
(1.) True hope is not ordinarily obtained, but after sad doubts and fears. As it is, Hos. 2.14, 15. God useth to bring his People into the Wilderness, before he speaketh comfortably to them. He makes the Valley of Anchor a door of Hope. As in reference to their outward Condition, he suffers them many times to be brought into great Straits, and Troubles, before he gives Enlargements, and works Deliverance for them. So in reference to their Spiritual Estates, they are brought into a Wilderness, see themselves lost, and are full of trouble, (as the Israelites were by Achan's means, Josh. 7.24, 25, 26.) before Hope comes in. 
Tarnov. in M. Pol. Synop.   illa perturbatio in gaudium conversa est; ita tristitia secundum Deum spem parit. The Spirit of Bondage, useth to go before the Spirit of Adoption, Rom. 8.15. As it is, Lam. 3.29. He putteth his Mouth in the Dust, if so there may be Hope. It is the common Order, and Method of God's Grace and Spirit, to cast down before a lifting up. usually Souls are laid low even in the dust, before they are raised to a lively Hope.  
Such as will tell us they hope well, and never doubted of their Salvation in all their lives, such as were never humbled, never made sensible how miserable they are by nature, how obnoxious to God's Wrath, how liable to everlasting Condemnation, we have Reason enough to conclude, they have not a sound Hope. Their confident spirit must be broken, before it be set right.  
(2.) Sound Hope is a fruit of the Spirit. Presumption is natural to Sinners, they have it of themselves. Or if they have their Consciences awakened, their Eyes opened to see their Sin and Misery; then they are more prone to entertain hard and black thoughts of God, than to hope aright in his Mercy. Like those that said, There is no Hope. Our Hope is lost, we are cut off for our parts. It is the mighty work of the Spirit to raise up Souls to a lively Hope: who had received the sentence of Death in themselves. Rom. 15.13. That ye may abound in Hope through the power of the holy Ghost. Gal. 5.5. We through the Spirit wait for the Hope of Righteousness by Faith.  
Now have such any ground to think the Hope they have, is the fruit and work of the Spirit, who may know they have not the Spirit; who are not led by, neither walk after the Spirit, who will not follow the motions of the Spirit; who are so desperately wicked as even to scoff at the operation of the Spirit.  
(3.) Sound Hope is an Hope in God through Christ, according to his Word.  
On what is our Hope bottomed? The ground and foundation of true Hope is in God, not in creatures, nor in ourselves. It is Hope towards God, Act. 24.15. As our Faith and Trust must be terminated on God only, so our Hope, 1 Pet. 1.21. we must look to God as the Author of all Good. We must not expect any good from others, as the Authors, or original; but only as means, or instruments. Psal 39.7. Now Lord what wait I for? My Hope is in thee. It is a piece of Idolatry, to make Gold our Hope, Job. 31.24. we may not look for so much as any temporal benefit from means, wealth, friends, etc. without God. All our expectation must be from him, Psal. 62.5.  
But further, True Hope is bottomed upon God in and through Christ. Therefore it is called, Hope in Christ, 1 Cor. 15.19. 1 Thes. 1.3. There is no Hope for Sinners, that a most Just and Holy God should be favourable, and propitious toward them, but in and through Christ. 1 Pet. 1.3. We are begotten again to a lively Hope, by the Resurrection of Christ,— proving God's Justice satisfied, and the enemies of our Salvation vanquished by him. But without Christ, we were without Hope. So if we be strangers to Christ, we are strangers to true Hope.  
And yet further, True Hope is bottomed on God, in Christ, according to his Word. As the Psalmist oft professeth his Hope in God's Word. That is not a sound Hope, which is not a Scripture Hope. That Hope which is not built on God's Promises, which is not warranted by his Word, will fail Men in the end. It is groundless Presumption.  
Now how many whose Hope is built on God's Providence, and their present outward Prosperity, without any word of promise to support it. They hope God loves them, because they prosper in the World. But the Word tells us, All things come alike to all here; that no Man knoweth either love or hatred by all that is before them, Eccles. 9.1, 2.  
The Hope of many is grounded on God's Patience, and their present impunity, Because Sentence is not speedily executed. But forbearance is no acquittance. Do we not read, that though the Lord is slow to anger; yet he will not acquit the wicked, Nah. 1.3. And God endureth with much long-suffering the Vessels of wrath fitted to destruction, on whom yet at last he will show his Wrath, and make his Power known, Rom. 9.22.  
Many build their Hopes on God's general Goodness to his Creatures. That because he made them, he will save them. Though the Lord by his Prophet hath told them the contrary, Isa. 27.11. It is a people of no understanding: therefore he that made them will have no mercy on them.  
Some Hope in this that they are not so bad as others. They are neither Extortioners, nor Drunkards, nor Adulterers, etc. But it is evident in the Word, that the highest degree of Morality, and Civility will not serve any Man's turn. That except a Man be born again, he cannot see the Kingdom of God, Joh. 3.3. That without Holiness no Man shall see the Lord, Heb. 12.14.  
Some build their Hopes on a form of Godliness, and an outward show of Holiness. But without the truth of Grace in the heart, and without the Life and Power of Godliness, all Men do in Religion is done in Hypocrisy. So, what may be highly esteemed among Men, may be of no account, yea, may be abomination in the sight of God. Luk. 16.15. And what will be the Hypocrites portion at last, the Word plainly tells you.  
Some build their Hopes on their own Righteousness, and Merits, conceiting they deserve highly of God for what they have done. Peter Lombart says, 
Sent. l. 3. dist. 26.  Sine meritis aliquid sperare, non spes, sed presumptio dici potest, That to hope for any thing without precedent merits, cannot be called Hope, but presumption. Yet to do him right, immediately before he joins the Grace of God with those merits, of which he speaks. And otherwise if by merits are understood, proper Legal merits, it were Presumption for the best Men in the World to expect any thing this way from God. The best of God's Saints must acknowledge, with Jacob, that they are less than the least of God's Mercies. That which Believers hope for, comes by way of free gift, it is not of debt. Eternal Life is the gift of God, Rom. 6.23. The gift of God, through Jesus Christ. So Believers are to hope for the Grace that is to be brought unto them at the Revelation of Jesus Christ, 1 Pet. 1.13. They are to look for the Mercy of our Lord Jesus Christ unto Eternal Life, Jud. v. 21. They that are highly conceited of themselves, and their own works, build on a sandy foundation, lean on a rotten prop.  
And yet there is preparing Grace, such as God hath made the condition of the Promise, a futable qualification, and disposition of the subject, in some measure fitting for the Mercy promised, the Good to be received. And for any to look for the Good promised, without looking after that, which God hath made the Condition in the Promise, this is but to build Castles in the Air, this may not be called Hope, but Presumption. I pray observe it, to hope in the Mercy of God, through the Merits of Christ, quite overlooking the way and method wherein, not looking after the condition upon which the Mercy hoped for is promised, this is not sound Hope in God, it is a rash and false Hope; It has no bottom in the Word.  
(4.) True Hope as it is an Hope in God, so it is an hoping for him. A Believers Hope looks chief at God, as the best Object he can hope for, as he is the chiefest Good. As he acteth for God, and suffers for God; so he longeth, waiteth, hopeth for God. And methinks that expression, Act. 24.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having Hope towards God, looks this way. So when God is said to be his People's Hope; 
In Psal. Qui habitat. Ser. 9  As Bernard takes it, Convenientiùs siquidem Spes nostra dicitur quod speramus, quàm in quo speramus: He is our Hope, whom we hope for. As Christ is called our Hope. The enjoyment of God in Christ is the top of a Believer's hopes. As the Psalmist said, Psal. 73.25. Whom have I in Heaven but thee? and there is none upon the Earth that I desire besides thee.  
The Hope of others useth not to rise so high. Their desires indeed are not this way. Gold is the Worldling's Hope, rather than God. The praise of Men is the Hypocrites Hope, rather than the Favour and Fruition of God. The Heaven that carnal, unsanctified Hearts dream of, and hope for, is not the true Happiness in a full Conformity to God, and full Fruition of him; but an imaginary Happiness, in a mere freedom from such Miseries as they are sensible of here, and a Life of perpetual ease, and pleasure, abstracted from the other.  
(5.) Sound Hope in God, is accompanied with an holy fear of him. Psal. 33.18. Behold the Eye of the Lord is upon them that fear him, upon them that hope in his Mercy. Psal. 147.11. The Lord takes pleasure in them.— None hope aright in his Mercy, but such as truly fear him. Psal. 118.4. Let them that fear the Lord, say, that his Mercy endureth for ever. Luke 1.50. His Mercy is on them that fear him, from Generation to Generation. Psal. 85.9. Surely his Salvation is nigh them that fear him. But such as are void of God's Fear, are without any true solid ground of Hope, in their present State. Some (as Dr. Preston noteth) have neither Faith, Hope, nor Fear, as Atheists; others have some Fear, but no Hope, as Devils and desperate Men; others have some Hope, but no Fear, as presumptuous Men. But they that have Hope, and Fear mingled with it, may rather hope that their Hope is sound.  
(6.) Sound Hope is accompanied with sound Obedience. Psal. 119.6. Then shall I not be ashamed, when I have respect unto all thy Commandments. And ver. 80. Let my heart be sound in thy Statutes, that I be not ashamed. And ver. 166. Lord, I have hoped for thy Salvation, and done thy Commandments. Heb. 10.35, 36. Cast not away your Confidence,— that after ye have done the Will of God, ye might receive the Promise. But it is a vain Confidence, to expect the good of the Promise, without observing the Command. There is no peace to the Wicked. That is a false Hope, which is maintained with a plain neglect of Duty, and a bold adventuring upon Sin. Prov. 10.28. The hope of the Righteous shall be Gladness: But the expectation of the Wicked shall perish.  
(7.) True Hope is not maintained but by Diligence, and Watchfulness. It is contrary to Negligence, and Security. 1 Pet. 1.13. Wherefore gird up the loins of your Mind, be sober, and hope to the end, or hope perfectly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Integre, Hope sound. A dull, stupifying Hope, such Hope as inclines to a drowsy frame, is not a sound Hope; neither will it hold long. Such as are lulled asleep with their Hopes, shall be awaked again with Terrors. True Hope, is a Lively Hope, 1 Pet. 1.3. A dead Man in true account, is not a Man: So a dead Hope, is not true Hope. The Devil never envies Men such Hope, as makes them remiss, and careless.  
(8.) A true Hope of Happiness, is a great help to a progress in Grace and Holiness. Though Hope is compared to an Anchor that stays the Ship; yet here Non remorae, sed calcaris instar est: It is no remora, but a spur in a way of Duty. As the Apostle exhorteth, 2 Cor. 7.1. Having therefore these Promises (dearly Beloved) let us cleanse ourselves from all filthiness of Flesh, and Spirit, perfecting Holiness in the fear of God. And the Apostle John lays down this Note most plainly, 1 John 3.3. Every man that hath this Hope in him, purifieth himself even as he is pure. A lively Hope of Heaven will quicken us in Heaven's way. That we shall follow after Holiness, that we may be made meet for the Inheritance of the Saints in light. True Hope promotes Holiness.  
(9) Sound Hope produces Patience. As we read of Patience of Hope, 1 Thess. 1.3. Remembering without ceasing your— Patience of Hope. Though we read of Patience working Experience, 
Perer. in Pol. Synops.  and Experience Hope, Rom. 5.4. yet as one noteth, Spes patientem praecedit, sed spem hîc vocat Spei robur, etc. Hope precedes Patience; but here he speaks of Hope improved, and grown up. Patience and Experience add to the strength and firmness of Hope. But without Hope, Patience could not subsist. There is Patience in expecting future good and happiness, (Rom. 8.25) And this is as I may say, the elicit act of Christian Hope. Again, there is Patience in bearing present evils, and miseries: and this is (as it were) the imperate Act of Hope. That is not a good Hope, which makes us no fit to bear evils here. As Hope may be called the Daughter of Faith; so Patience the Daughter of Hope. Hope is compared to an Helmet, 1 Thess. 5.8. And for an Helmet the Hope of Salvation. This would help on to bear furious blows. Again, it is compared to an Anchor, Heb. 6.19. which Hope we have as an Anchor of the Soul both sure, and steadfast. This Anchor would stay one in tempestuous Waves, and boisterous Storms.  
(10.) Sound Hope will give Courage, will put a Man in heart, and make him resolved for God. A true Christian, to maintain his Hope will not care to quit present worldly Possessions. If we could be persuaded to disclaim all interest in, and Hope of Heaven, to embrace this present World, if we could be content to take up with the World for our Portion; then certainly we have no sound Hope of Heaven. It is a weighty saying, (O that it may be well weighed) They are no true Hopes of Glory to come, 
Mr. Baxt. Ep. ded. before his 32. Directions, etc.  if you cannot cast over board all Worldly Hopes, when the Storm is such, that you must hazard the One.  
(11.) A sound Hope will raise one's Thoughts, Heart and Desire's Heaven-ward. What is Hope, but an expectation with desire, or a desiring expectation? As the Apostle speaks of his earnest expectation and Hope, Phil. 1.20. So we cannot have a lively Hope of Heaven, without lively desires after Heaven. Rom. 8.23. We which have the first-fruits of the Spirit, groan within ourselves, waiting for the Adoption, to wit, the Redemption of our Body. It cannot be that such as have a sound Hope of Heaven, should place their happiness, or terminate their desires in the World.  
(12.) A lively Hope will quicken and raise the Heart in praise and thankfulness to God. Psal. 71.14. I will hope continually, and will yet praise thee more and more. This Hope is called good Hope through Grace, 2 Thes. 2.16. And Souls that have it, cannot but see cause greatly to admire, extol, and magnify Divine Grace.  
(13.) Sound Hope is a furtherance of Spiritual Joy. Rejoicing in Hope. As Bernard, sed nunquid tantae laetitiae spes erit sine laetitia? Yea, this Hope oft causeth Joy even in Affliction. Psal. 119.49, 50. Remember the Word unto thy Servant, upon which thou hast caused me to hope. This is my comfort in my affliction: for thy Word hath quickened me. The word of promise giving Hope, thus brings in Joy and comfort too. Sound Hope will cheer the Heart, and keep it alive under troubles, without which it would faint and sink. If our Hearts die within us (like Nabals) under worldly Troubles, this would show, we have not a lively Hope of Heaven. Such as rejoice in Hope of the Glory of God, will be ready even to glory in Tribulations, as Rom. 5.2, 3.   

Of Spiritual Joy.  
ANd so I come to the Trial of men's Joys. As there are counterfeit Graces; so there are false Joys. As we read of the Hope of the Hypocrite, so likewise of the Joy of the Hypocrite, Job 20.5. A Joy that will end in sorrow, and consternation.  
Yea, It is possible for Souls that have true Grace, yet to be mistaken in their Joys. As we find the Seventy Disciples returning with Joy, (Luk. 10.17.) saying, Lord, even the Devils are subject unto us through thy Name- Notwithstanding (says Christ, v. 20.) in this rejoice not, that the Spirits are subject unto you: but, rather rejoice, because your names are written in Heaven. Where he at once corrects, and directs their Joy. As one says, Many times the more excellent a Sermon is, 
Mr. A. Burg.  the more carnal the heart of the Preacher may be. So Christians may rejoice carnally in Spiritual Enlargements, and Spiritual Experiences. As Grace can find something, even in natural comforts, to feed, and increase Spiritual Joy, Joy in the Lord; So Corruption sometimes prevails on the contrary, making Spiritual Duties, and Spiritual Privileges and Mercies the matter and ground of carnal rejoicing.  
And further, as some Christians through weakness yield to needless fears, and take up sad conclusions against themselves, and their own Estates, debarring themselves of comfort belonging to them; So others again through heedlessness, please themselves erroneously in their own fancies, and rejoice in sparks of their own kindling, which they take for the comforts of the Spirit. That we should not only try our Graces, but our Comforts. For which purpose take these following notes.  
(1.) Spiritual Joy is not wont to come in, till Godly Sorrow hath prepared and made way for it. 
Bernard.  Opportunè post tristitiam gaudium subit, post laborem quies, post naufragium portus. Thus the Lord oft turns Water into Wine, turns his People's Sorrow into Joy. Christ was anointed, to give the Oil of Joy for mourning, the Garments of Praise for the spirit of heaviness, Isa. 61.3. They that sow in Tears, shall reap in Joy, Psal. 126.5, 6. Hearts that were never broken, are not yet prepared for Christ to bind them up. Paul had a casting down to the Earth, before he was caught up to the third Heavens. They that have great elevations of Joy, and yet were never humbled for Sin, have cause enough to suspect their Joy is not right.  
(2.) Spiritual Joy hath the Holy Spirit for its Author. Thus it is the Joy of the Holy Ghost, 1 Thes. 1.6. As I said of a lively Hope, it is a fruit of the Spirit, Gal. 5.22. Ministers may be helpers of a Believers Joy, (as 2 Cor. 1.24.) but under the Spirit. He is the principal efficient. Now they that have not the Holy Ghost their Sanctifier, cannot have him their Comforter. The Disciples were filled with Joy, and with the Holy Ghost, Act. 13.52. This fruit of the Spirit never grows alone: but hath other fruits accompanying it. Indeed there may be Saving, Sanctifying Grace without actual Joy, and Consolation: but there cannot be true Joy without Saving, Sanctifying Grace.  
(3.) Spiritual Joy is never to be found without Saving Faith. Rom. 15.13. Now the God of Hope fill you with Joy and Peace in believing. No other way that it can be attained. Sound Joy is the Joy of Faith. Phil. 1.25. Being justified by Faith, we have Peace with God,— and rejoice in hope of the Glory of God, Rom. 5.1, 2. Without true Saving Justifying Faith, no Peace with God; and without Peace and Reconciliation with God, no ground for Joy. So then, if we would know whether our Joy be right, we must inquire after the truth of our Faith. Certainly a temporary Faith can have no betrer than a temporary Joy following it.  
(4.) Spiritual Joy ordinarily is not attained without self-probation, without self-searching. Gal. 6.4. Let every Man prove his own work, and then shall he have rejoicing in himself. The ground of an Hypocrites Joy ordinarily is out of himself, in the good opinion and esteem of others. But says the Apostle, 2 Cor. 1.12. Our rejoicing is this, the testimony of our Conscience. And this (we see) is the Scripture-way and method for attaining Spiritual Joy, to commune with our own Hearts, to ask our own Consciences seriously, what evidence they can give that we are in a state of Grace, that our works are done in Sincerity? And when Conscience can give testimony of our Godly Sincerity, and Integrity, than indeed we have good ground to rejoice. But therefore such as are great strangers to themselves, and fear examining their Consciences strictly, lest they should tell them such things, as they have no mind to hear, or know of themselves, are not likely to have any other than a false Peace, and false Joy.  
(5.) Spiritual Joy useth to come in in a way of Prayer. Therefore in the want of it David betook himself to earnest Prayer, Psal. 51.8, 12. Make me to hear Joy and Gladness: that the bones which thou hast broken may rejoice. Restore unto me the Joy of thy Salvation. Yea, he pleads this as an Argument with God, Psal. 86.4. Rejoice the Soul of thy Servant: for unto thee, O Lord, do I lift up my Soul. So he pleads it for others, Psal. 105.3. Let the Heart of them rejoice, that seek the Lord. (If it be not rather a call to such to rejoice, and glory in him.) This advice and counsel Christ gave his dear Disciples, Joh. 16.24. Ask, and you shall receive, that your Joy may be full. Christians that are most Prayerful, are in the most hopeful way to be full of Joy too. But such as neglect and despise Prayer, their Joy may well be questioned. There is just cause to fear, such come not honestly by it, who count not such Mercies worth ask, who have it without begging for.  
(6.) Another ordinary means of Spiritual Joy is attendance on God's Ordinances. Usually it is in this way that it is given in, or increased. And therefore Ordinances have been a great Joy and comfort to the Faithful. As the Psalmist was glad, when he thought of going into the House of the Lord, Psal. 122.1. So he rejoiceth at the Word, as one that findeth great spoil, Psal. 119.126. So the Word to Jeremiah was the Joy and rejoicing of his Heart, Jer. 15.16. No wonder that Ordinances are a matter of Joy to the Faithful, which are an ordinary means of the furtherance of their Joy. Isa. 56.6, 7. There God promiseth, that those who join themselves to the Lord to serve him, and keep the Sabbath from polluting it, shall be made joyful in the House of Prayer. Isa. 12.3. With Joy shall ye draw water out of the wells of Salvation. Which may be applied to God's Ordinances, as well as to Promises. They are breasts of Consolation too. As here we may apply that, Isa. 66.11. That ye may suck, and be satisfied with the breasts of her Consolations, etc. This way indeed we might find comfort in Ordinances, if we come a thirst to them, come with an appetite, and put forth the strength of our affections in them, if we draw hard at these Wells, and suck at these Breasts.  
But they that cry down Ordinances as empty Forms, and dry Breasts; they that count themselves above Ordinances, what ever raptures of Joy they may seem to have, we have cause to think, they are only sporting themselves with their own deceive. Some have cast off Prayer, and giving of Thanks, some despise Prophesying, slight and turn their backs on the Ministry of the Word; and yet pretend to rejoice evermore. But certainly the Apostle Paul was not of their way, see 1 Thes. 5.16, 17, 18, 20. And the Joy of the Primitive Christians came in another way, Act. 2.42, 46.  
Some again are full of confidence, because they frequent God's Worship and Ordinances: like those that cried, The Temple of the Lord, the Temple of the Lord. But there is little comfort to be taken in an outward attendance on Ordinances, without a Spiritual improvement of them. Yea, some that may fall away, have a taste of the good Word of God, Heb. 6.5, 6. The stony-ground Hearers received the Word with Joy, Mat. 13.20. Herod heard John Baptist gladly, Mar. 6.20. The unbelieving Jews, some of them, for a season rejoiced in the Light of John's Ministry, Joh. 5.35. Some are taken with a Sermon sometimes for the comfortable matter of it, or for the Abilities of the Preacher, his eloquent utterance or affectionate delivery, etc. who yet are very far from that Spiritual delight, upright ones find in it. These are not so taken with the Sound, as with the Power of it. They are best pleased with the Word, when it meets with their Corruptions, and does greatest execution on them; when they have not only their affections moved in the present hearing of the Word, but their Hearts established by it; when they can find their Souls more quickened, and Grace actuated, and increased by it.  
(7.) Spiritual Joy hath God for its chief ultimate term, and Object. As it is called the Joy of the Lord, Neh. 8.10. The Joy of the Lord, non actiuè, sed passiuè, Joy in him. How oft are we called to rejoice in the Lord? As the Psalmist called God his exceeding Joy. Psal. 43.4. Unto God my exceeding Joy, or the gladness of my Joy, or my Joy and exultation. Psal. 9.2. I will be glad, and rejoice in thee, Act. 2.28. Thou shalt make me full of Joy with thy Countenance. So a gracious Soul can greatly rejoice, if he has a sense of God's presence, notwithstanding the absence of creature-comforts. Hab. 3.18. Although the Figtree blosom not, etc. Isa. 61.10. I will greatly rejoice in the Lord, my Soul shall be joyful in my God.  
Now hence it appears, that such as have not come to place their chief delight and happiness in God, are strangers to Spiritual Joy.  
(8.) Spiritual Joy is also a rejoicing in Christ Jesus. As he is the chief and principal means to bring us to God. Rom. 5. We Joy in God through our Lord Jesus Christ, by whom we have now received the atonement. The faithful are described, to be such as worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the Flesh, Phil. 3.3. As he rejoiced who had found the hid treasure, Mat. 13.44. So do Believers rejoice, having found Christ, that rich Treasure, and Pearl of greatest price. 1 Pet. 1.8.— In whom believing, ye rejoice with Joy unspeakable, and full of Glory. Or, if sometimes they walk heavily, 'tis because they discern not their interest in him, or find not his presence with them, as their Souls desire. We can have no ground of rejoicing in God, but through Jesus Christ, out of whom he is a consuming Fire to Sinners. Therefore they that make no account of Christ, that see not their need of him, their misery without him, that rejoice in sparks of their own kindling, not regarding the Son of Righteousness, have no sound Joy.  
(9) That is Spiritual Joy, when we are most taken with Spiritual Mercies. That is Joy in the ●oly Ghost, when we rejoice more in any experience of the gracious workings of God's Spirit in us, than in all outward earthly enjoyments. Or when we rejoice in outward Mercies upon a Spiritual account. When we see them Blessings indeed, and sanctified to us. When they steal not away our Heart from, but draw them nearer to God. When they are a means of increasing our Love to God, of strengthening and encouraging our trust and dependence on him, of engaging us to serve him with greater cheerfulness and alacrity. Spiritual Joy, where it comes, exceeds, and (as we may say) swalloweth up carnal worldly Joy. The Joy of the Holy Ghost is far more pleasing than the Joy of Harvest.  
(10.) That is a kind of Spiritual Joy, when we hearty, unfeignedly rejoice in the good of others. Spiritual Joy is promoted especially by the Spiritual good of others. The good found in others. As when Barnabas saw the Grace of God among the Disciples at Antioch he was glad, Act. 11.23. And when Paul and Barnabas had declared the Conversion of the Gentiles, they caused great Joy unto all the Brethren, Act. 15.3. So Titus was comforted in the Believing Corinthians, and Paul rejoiced much on their account, 2 Cor. 7.7. So David rejoiced to see the People's forwardness, 1 Chron. 29.17. And now have I seen with Joy thy People which are present here, to offer willingly unto thee. Psal. 122.1. I was glad when they said unto me, Let us go into the House of the Lord.  
Again, when the Good vouchsafed to others is matter of Joy to us. Especially the Good of God's Chosen. This may be spiritual Joy. To rejoice, and be glad with Jerusalem, when she is rejoicing; to be comforted with her consolations, (as Isa. 66.10, 11.) when it is not from a selfish, but a public spirit, this is good.  
But they that rejoice in iniquity, or rejoice at others Calamities; they who rejoice over God's People in the day of their destruction, or of their distress, their Joy is so far from being right Spiritual Joy, that it is devilish.  
(11.) Spiritual Joy is such, as cannot be kept and maintained, but in a way of holy walking, and working Righteousness. As it is Joy to the Just to do Judgement, Pro. 21.15. So the Lord meeteth him that rejoiceth, and worketh Righteousness, Isa. 64.5. These things have I spoken unto you (says our Saviour) that my Joy might remain in you, and that your Joy might be full, Joh. 15.11. Now what things were those? see v. 7. If ye abide in me, and my words abide in you— And v. 10. If ye keep my Commandments, ye shall abide in my Love. Thus we can have no more evidence of the soundness of our Joy, than we have of the sincerity of our Obedience. Psal. 64.10. The Righteous shall be glad in the Lord. Psal. 97.11. Light is sown for the Righteous, and gladness for the upright in heart.  
Bonum vinum ex hydria purificationis hauritur, as Bernard speaks, alluding to that, Joh. 2.6. etc. Spiritual Joy is drawn out of a pure Conscience. A Conscience that is peaceable, but not pure, is a mere cheat. Never expect to have Spiritual Joy in a course of Sin. Such a course as grieves the holy Spirit of God, will never bring a Man to true Peace and Joy.  
(12.) Spiritual Joy quickens, and enlargeth the heart in God's Service. Joy dilateth, and enlargeth the heart: 
* Laetitia q. laetitia.  So does Spiritual Joy. It enlargeth the heart in Duty. It is a great furtherance in God's service, Rom. 14.17, 18. Spiritual Joy is as Oil to the Wheels. It makes Souls like the Charoits of Aminadib. How are Souls carried out for God when Spiritual Joy fills their Sails. This raiseth the Soul. Trouble of Spirit is dejecting, [Why art thou cast down, O my Soul!] And dejected spirits drive on but heavily in Duty. But Spiritual Joy elevates the Soul. To serve the Lord with gladness, is to be raised in his Service. Spiritual Joy will make Souls more vigorous. This would strengthen weak hands, and confirm feeble knees. The Joy of the Lord is our strength, Neh. 8.10. When Daniel hears the voice of Joy and Gladness, Dan. 10.19. O Man greatly beloved, fear not; peace be unto thee, be strong, yea, be strong: he could say, When he had spoken unto me, I was strengthened: and then he said, let my Lord speak: for those hast strengthened me. But there is no true comfort, or pleasure to be taken in such Joy, as does not further fit us for our work, and duty. Such Joy is but a flash.  
(13.) As was noted before of sound Hope, Spiritual Joy is a special incentive to praise, and thankfulness. As it comes in usually in a way of Prayer; So it is wont to carry out the Soul in Praises. As we find these joined, Psal. 9.2. I will be glad and rejoice in thee: I will sing praise to thy Name, O thou most High. And Psal. 68.3, 4. Let the Righteous be glad, let them rejoice before God, yea, let them exceedingly rejoice. (Then it follows) Sing unto God, sing Praises to his Name. Nothing puts the Soul in better tune for praising God, than Joy in him. When a Soul is thus raised, and lifted up by him, it will be for extolling and lifting him up. Psal. 30.1. I will extol thee, O Lord, for thou hast lifted me up. And v. 11, 12. Thou hast turned for me my mourning into dancing: Thou hast put off my Sackcloth, and girded me with gladness: To the end that my Glory may sing praise to thee, and not be silent. O Lord my God, I will give thanks unto thee for ever. So Col. 1.11, 12. Giving thanks unto the Father, there followeth joyfulness.  
Now hath your Joy this effect? are you much in God's praise?  
(14.) Spiritual Joy can keep alive, and keep the Heart alive in the midst of outward troubles. Hab. 3.18. Loquor quod expertus novit, inexpertus ignorat, (to borrow the expression of Bernard) I speak what the experienced Christian knows, though the unexperienced neither apprehends, nor believes it. Spiritual Joy will hold up a Man's Head in such afflictions, under which others Hearts, that know nothing of it, would quite sink, and be overwhelmed. Yea, in sufferings for Christ, and Righteousness sake, this Joy is so far from being damped, that it is ordinarily more heightened; not checked this way, but increased. 2 Cor. 1.5. As the Sufferings of Christ abound in us, so our consolation also aboundeth by Christ. Though Men may strip the Faithful of their outward enjoyments; yet this inward Joy no Man can take away, Joh. 16.22. The Believing Hebrews took joyfully the spoiling of their goods, Heb. 10.34. Manifold Trials here could not dash the Joy of those, who by Faith foresaw their future glorious Triumph. 1 Pet. 1.6. Wherein ye greatly rejoice, though now for a season (if need be) ye are in heaviness through manifold temptations. In this sense also the Joy of the Lord is our strength, helping to bear the Cross, not only patiently, but cheerfully. As the Apostles departed from the presence of the Council, rejoicing that they were counted worthy to suffer shame for the Name of Christ, Act. 5.42. Spiritual Joy is an Heavenly Spark, that floods of Trouble and Persecution cannot quench. And while Heaven smiles on a Saint, he cannot but rejoice, though the World frowneth.  
This Note may discover the Joy of many to be unsound. That Joy which openeth at the smiles of the World, and shuts at its frowns, is not a flower of the Sun. That Joy which is born down with any Affliction that comes, is not like the Joy of the Spirit, which is called strong Consolation, Heb. 6.18.  
(15.) Spiritual Joy is not swelling: But is accompanied with an humble frame of Spirit. Heart-humbling Grace is a necessary preparative unto, and a necessary preservative of Heart-raising, and elevating Joys. Isa. 29.19. The meek (or humble) shall increase their Joy in the Lord, and the poor among Men shall rejoice in the holy One of Israel. Such as are lifted up in themselves, are not so fit for Comfort, as for a Casting down. And one way or other, they shall have a Casting down. If not in Mercy, and by Grace; then by force, and in fury. When a Child of God is growing proud of his Comforts, and Enlargements, he is in the ready way to lose them. As I may say, Humility is the Save-all, and Prolonger; and Pride the Extinguisher. If you can keep your Joy and Pride together, it is more than a Child of God can do.  
(16.) Spiritual Joy is not intoxicating, but a sober, serious thing, joined with an holy Fear, Care, and Watchfulness. Psal. 2.11. Rejoice with trembling. When Daniel heard from God, that he was a Man greatly beloved, yet he stood trembling, Dan. 10.11. That is not right rejoicing in the Lord, which excludes Reverence towards him. And when he speaks Peace, yet he expects better carriage of his People, than that they should grow secure, and careless. He expects that they should have a care, not to return again to Folly, Psal. 85.8. Where he says, Be of good cheer, thy Sins are forgiven thee: He withal says, Sin no more, stand in in awe, and sin not. Grieve not the holy Spirit of God, whereby ye are sealed unto the day of Redemption. And by sinning presumptuously the Lord would be provoked to hid his Face again, to write bitter things against us. Thus new storms of Trouble would be raised.  
(17.) Spiritual Joy would not put one upon a contemptuous carriage towards others: But rather make him full of Charity, and pity towards those that want, and are strangers to what he enjoys. Though a stranger doth not intermeddle with his Joy, (Prov. 14.10.) yet he cannot but desire, that others were partakers of the like. Psal. 51.12, 13. Restore unto me the joy of thy Salvation:— Then will I teach Transgressor's thy Ways. I shall encourage Sinners to come in, by thy merciful dealing with me, who have been so great a Sinner. As Christ chargeth Peter, when he was converted and restored, to strengthen his Brethren, Luke 22.32. And the Apostle Paul lays this down, as one end the Father of Mercies hath in comforting us, that we may be able to comfort them which are in any Trouble, by the comfort wherewith we ourselves are comforted of God, 2 Cor. 1.4. And if we have not a tender pity towards poor troubled Spirits, and such as have broken Bones; if we have no Wine and Oil to pour into wounded Consciences; if we are not at all concerned for others under Spiritual Troubles, we may justly fear our Joy is not right.  
(18.) Spiritual Joy will set Souls more on longing after the Joys of Heaven. That Joy which comes from Heaven, will be raising the Heart up towards Heaven. Souls that have tasted that the Lord is Gracious, will thirst after more, and long for the fullness of Joy in his Presence, will breathe after the full Enjoyment of God in Glory. 2 Cor. 5.5, 8. God hath given unto us the earnest of the Spirit. Therefore,— We are willing rather to be absent from the Body, and to be present with the Lord. If we have found any consolation in Christ, beholding him through the Lattices, how shall we desire to see the King in his Beauty, and to see him Face to Face? Spiritual Joy will make Souls more spiritually-minded, will very much take off the affections from things on the Earth, and set them upon things Above.   

A BRIEF REHEARSAL.  2 COR. 13.5. 
Examine yourselves whether you be in the Faith; prove your own selves.  
TO write the same things here, shall not be grievous to me, if for you it may be safe and profitable.  
To try and examine yourselves, whether you are in a state of Grace, you cannot deny to be your Duty. And to direct, and assist you therein, is the principal design of this Treatise.  
Now of the things which we have spoken, this is the Sum.  
[1.] What Knowledge have you? And of what kind? 1. Have you more than a natural Knowledge of God? 2. More than a notional Knowledge? Are you come to a discerning of Spiritual things? and to a Spiritual discerning of them? Have you other thoughts of Sin, and other thoughts of God, and Christ, and Holiness, and Heaven, than formerly you had? 3. How come you by your Knowledge? Whether in an humble, diligent waiting on God, in the use of the means he hath appointed? 4. Have you not a bare Knowledge; but are you also come to the acknowledgement of the Truth? Not only a Verbal, but a Real acknowledgement? To know the certainty of those things wherein you have been instructed? 5. Does your Knowledge reach your Hearts? Has it a powerful influence on your Wills? Are you not only resolved in your Judgements, but also in your Choice? 6. Is your Knowledge not only informing, but reforming, and renewing? 7. Is your Knowledge humbling? Or does it puff up? 8. Is it nourishing? as Food and Fuel to Grace, and Spiritual Affections? 9 Is it Fructifying? Is it reduced to Practice? 10. Is it Communicative? 11. Is it growing? And especially are you thriving? 1. In the sound, and experimental Knowledge of God and Christ? 2. And getting more inward acquaintance with your own selves, and the state of your own Souls? 3. And in learning more of your own Duty, and of the Counsel of God concerning you?  
[2.] Try your Faith. And what can you say to those three principal acts of Faith, scil. Assent, Consent and Affiance?  
1. How do you assent to Divine Truth? 1. Do you assent Impartially? 2. Do you assent freely? Do you yield willingly to Divine Truth, as it is discovered to you? 3. Do you assent really? Have you more than an half-perswasion of the Truth? 4. Have you an holding Assent to the Truth? 5. Is it a Practical Assent? Does it draw on Consent?  
2. How do you consent to God's Terms? 1. Do you consent entirely, not partially? 2. Do you consent deliberately? 3. Do you consent hearty, unfeignedly? 4. Do you consent firmly, and resolvedly?  
3. What trust and affiance have you in God, and Christ? I ask not, what Assurance you have: Yet is your Dependence on God in Christ? And, 1. Is it such as is accompanied with Self-distrust, and Self-despair? 2. And with an hearty acceptance of Christ, and sincere subjection to him? 3. And with a dependence on the Lord for Temporal Mercies, and Deliverance, as he sees fit for you?  
Further, Do those Scripture-notes given of Faith, agree to you?  
1. Is Christ precious to you? And all of Christ precious? And so, 1. Do you now see your vileness, in having had such low thoughts of a precious Saviour? Are you ashamed of your former Sin, and Folly, in despising, and setting so light by him? 2. Do you now prise him above all things in the World? 3. Can you not endure now to see, or hear Christ vilified, or dishonoured? 4. Are you restless, till you may know your interest in him, that he is yours?  
2. Are you sanctified by Faith? Is your Faith such as purifies the Heart? 1. Is there not only an outward, but an inward change wrought in you? 2. And not only a negative, but a positive change? 3. And a thorough, though not a perfect change? 4. Are you aiming at perfect Holiness?  
3. Is your Faith such as worketh Love, and worketh by Love?  
4. Is it such, by which you have in some measure conquered the World? and go on to conquer it more? Are you taken off from placing your happiness in the smiles of the World? What power in your Faith to overcome the enticements of the World? And what in it to overcome the storming rage, and furious assaults of the World?  
[3.] Try your Repentance.  
(1.) Your sorrow for Sin. Is it Godly sorrow?  
First, Is it on right grounds? 1. Is your sorrow for Sin considered as a breach of God's Law? 2. as a dishonour to God? 3. as displeasing to him, as the abominable thing which he hates? 4. as against God's Mercies? as an ill requital of his Goodness? Does the Goodness of God lead you to Repentance? 5. As a cause of Christ's Sufferings? 6. As it defiles and deforms your Souls? 7. As it disables you from serving & honouring God, as you ought? 8. As it hindereth Communion with God?  
Secondly, As to the Object. 1. Are you humbled for Original Sin, as well as for Actual Sins? 2. Do you lay load of sorrow on your special Sins? 3. Are you grieved even for secret Sins? 4. And for spiritual Impurities? 5. And for spiritual defects and weaknesses in Grace? 6. And for sinful Omissions, and the Iniquities of your holy things? 7. Are you grieved for the least Sins you take notice of? 8. Are you so far troubled even for your unknown Sins, is it an humbling consideration to think that you are guilty of many more Sins than you know of, or can find out in yourselves? 9 Are you disposed and inclined to mourn, for the Sins of others?  
Thirdly, As to the properties of your Sorrow. 1. Is your sorrow and humiliation for Sin, free and voluntary? 2. Is it inward, and most in secret? 3. Is it not for a fit, but continued? 4. Is it deep, and vehement? Though the passion of Grief may be more moved at some great Cross, and Affliction that has befallen you; yet do you really account Sin a greater evil than the greatest Cross? And have you a greater displicence in your Wills against it? Would you ordinarily choose any Affliction, rather than Sin?  
(2.) Do you turn from Sin?  
1. And from a right Principle? As 1. from a true fear of God, from a Childlike fear of offending, and not from a mere slavish fear of Suffering? 2. Do you turn from Sin out of love to God? 3. And from an hatred of Sin? 4. And with a firm and fixed resolution against it?  
2. Do you set against your inward Corruptions? and do you fear to sin in secret?  
3. Do you set yourselves especially against your special Sins? And though there is Sin remaining in you; yet is there no Sin reserved?  
4. Do you set against all known Sin, not making light of sins of Infirmity, (but watching and striving against them;) much less of allowing of presumptuous Sins?  
5. Are you for undoing what you have done amiss (so far as you can) as in cases of Wrong, and Injury to Men?  
6. Are you ordinarily afraid of Temptations, and careful to avoid occasions of Sin?  
7. Would you shun and abstain from the very appearance of Evil?  
8. Is it your desire to turn others from Sin?  
9 And would you never return to it more?  
(3.) Are you turned unto God?  
1. Are your Hearts turned to Him, and set upon Him? 2. Are you for joining yourselves to the Godly? and do your hearts cleave to them? 3. Are you for turning others to God? 4. Are you for walking with God? for walking in his Ways? 5. Would you be getting still nearer and nearer to him? 6. And do you cleave to him with purpose of heart, resolving to follow him fully?  
[4.] Try your Love to God.  
1. Is your Love founded in a sound knowledge of God, of his Love, and of his Loveliness? 2. Do you love him for himself, and not merely for yourselves? 3. Do you love him as your holy Governor, and not only as your good and gracious Benefactor? 4. Do you love him superlatively, love him above all? 5. Is your love to him such, that nothing will satisfy you, without an interest in him? 6. Have you an earnest desire of his gracious Presence? and do you mourn and take on in his absence? 7. Are you breathing after, longing for a full enjoyment of God in Heaven? 8. Are your thoughts much upon him? and are the thoughts of God most welcome to you? and most kindly entertained? 9 Is it pleasing to you to speak or hear of him? 10. Is it very grievous to you, to see or hear God dishonoured? 11. Are you no longer in league with his enemy, Sin? 12. Is it your delight to serve and obey him? 13. Are you for winning and drawing others to him? 14. Are you growing in likeness to him? and do you desire to be followers of him? 15. Do you highly account of his Favours? Do you set a value upon your enjoyments, according to what of his Love you see in them? 16. Are you for putting a good construction on his severest deal with you? and not for entertaining hard thoughts of God, though he show you hard things? 17. Would you love him more and more? and do you think you never express love enough to him? 18. Is it a joy to you, to see others active for him? 19 Are you willing not only to do, but to suffer for him? 20. Do you love others, love all in general, and in particular love your Enemies, and more especially love the Godly for his sake?  
And here, 1. Have you a love to the Godly, even for their Godliness; and not only for some part of Godliness, but for the whole of it? 2. Do you love all that appear to be such, that you are bound according to the judgement of Charity, to account such? 3. And the more of God, the more of his Grace you discern in any, do you love them the more for it? 4. Do you earnestly desire to find that in yourselves, which you cannot but approve in them? 5. Is your delight in holy Society and Conference? 6. Do you fear giving scandal to them? 7. Do you take well their just Reproof? 8. Would you not neglect your Duty of watching over them? 9 Do you sympathise with them in their Sufferings? 10. Are you ready to own, and take part with them? 11. And ready to relieve them, according to your ability? 12. Are you true Mourners at the death of such, lamenting the loss of them?  
[5.] Try your Fear of God.  
(1.) Does your Fear of God arise from a sound Knowledge of Him? And from the Love of God? from high admiring thoughts, not from hard thoughts of Him?  
(2.) What freeness in your Spirits this way? Do you choose the Fear of the Lord? Do you desire to fear his Name?  
(3.) Do you fear God above all?  
(4.) What effect hath it on you?  
1. Doth it cause you to departed from evil? 1. In general, dare you not allow of any known Sin? 2. In particular, are you careful to flee from Sins in fashion? 3. Do you fear sinning in secret? 4. And fear to displease God in small Matters? 5. And fear Sin more than Suffering from Men? 6. And fear Sin more than the lash of Affliction? 7. And not only fear, but hate Sin?  
2. Is your Fear of God seen in your respect to his Commands? 1. Do you reverence God's Commands? 2. And do you delight in them too? 3. Have you an impartial respect to them? 4. And a continued respect to them?  
3. Are you reverend in God's Worship? Have you not only a reverend carriage, but a reverend frame of Heart?  
4. Do you carry ordinarily as in God's Presence?  
5. Have you a jealous fear of yourselves? and a cautious fear of Temptations?  
6. Does your Fear of God make you Humble?  
7. Does it make you Pitiful?  
8. Does it prevail over a base carnal fear of Man?  
9 Are you for teaching others God's Fear? Thus of the Effects.  
(5.) What are the Companions, and Concomitants of your Fear? 1. Does your Fear and Faith go together? 2. And Fear and Godly Sorrow? 3. And Fear and Love? 4. And Fear and Joy in the Lord? (Though I must confess, all that have God's Fear, find not that Joy accompanying it.)  
[6.] Try your Humility.  
1. Is it founded in a sound Knowledge of God in his Excellencies; and a knowledge of yourselves, your meanness, sinful vileness, and miserableness in yourselves?  
2. Have you been sound humbled?  
3. Have you humble Hearts? Is your Humility most inward, and in God's sight; and not only in appearance to Men?  
4. Is it voluntary Humility (in a right sense) are your Hearts for it indeed? would you be vile in your own Eyes?  
5. Are you ready to receive reproof?  
6. Are you not for excusing, or extenuating your Sins; but for a free confession of them?  
7. Are you no more led away with predominant self-conceit, either of your Knowledge, Abilities, or Deserts?  
8. Nor led away with a predominant affectation of vainglory, or Men's applause? Are you willing to lie low in the thoughts of others?  
9 Are you content with your station; not for aspiring, ambitious attempts, and projects?  
10. Have you very thankful Hearts; Do you greatly admire God's free Mercy in all he does for you, being very sensible of your own unworthiness?  
11. Does Humility teach you Moderation, not to be lifted up in prosperity?  
12. And likewise teach you Patience, not to fret and murmur in adversity?  
13. Are you Prayerful? and humble in your addresses unto God?  
14. And willing to wait as well as Pray?  
15. Are you very reverend in God's Worship, as really apprehensive of an infinite distance betwixt God and you; and conscious of your great unworthiness, and unfitness to approach, and draw nigh to God?  
16. Have you a truly charitable frame of Heart towards others? Are you more forward to judge yourselves, than censure others? And more ready to extenuate others faults than your own?  
17. Are you meek? not of revengeful, implacable Spirits: but soon pacified, when you have been provoked, and injured by others?  
18. While you are sensible of, and truly sorry for your own weaknesses, and sinful imperfections; yet withal can you hearty rejoice in the greater Abilities, and eminent shining Graces of others?  
19 Are you of a yielding, and obedient Spirit?  
20. Do you make light of being vilified for God and Christ?  
21. Have you a great abhorrence of Pride, especially of Pride in yourselves?  
[7.] Try your Self-denial.  
(1.) What Self-denial in your Judgements? 1. Do you seriously account, that you are not your own? 2. And that you are weak, and insufficient of yourselves; that you can do nothing of yourselves? 3. And that you are vile, and deserve nothing of yourselves?  
(2.) What Self-denial in your Wills and Affections? 1. Are you for the utter renouncing and rejecting of carnal corrupt self? 2. Are you for doing Gods Will rather than your own? for pleasing God rather than yourselves? 3. Are you for submitting to God's disposing Will, rather than to be left to carve for yourselves, to have your own Wills? 4. Is it your real hearty desire, that you may be able to forsake all for God, and Christ's sake, if you should be called to it? Are you not for depending on yourselves; but on the Grace of God in Christ, for Assistance, for Acceptance, and for a Glorious Recompense?  
(3.) What Self-denial in your Life and practice? 1. Do you strenuously oppose sinful self? Do you deny to make pvovision for the flesh? are you starving out your Corruptions? 2. Do you employ the Talents you are entrusted with, not chief for yourselves, but for God? 3. Do you readily part with, and actually forsake any worldly comfort, which the Lord calleth for?  
And what can you say to those other notes laid down?  
1. Do you indeed abhor yourselves?  
2. Do you by Faith see better things, far greater matters, that God hath promised; than those, he calleth you to deny yourselves in?  
3. Is your love to God, and Jesus Christ predominant?  
4. Are you not for arrogating any praise to yourselves, which is due to God, or would detract from his praise?  
5. Do you fully subject your Judgements to the Sentence of God's Word?  
6. Are your wills brought into subjection too?  
7. Does sinful self-love reign no longer in you?  
8. Are you hearty engaged, and set against a sensual, flesh-pleasing course?  
9 Are you not for a course of self-seeking? Are you habitually, and most ordinarily for preferring God's Interest before your own?  
10. Are you no longer for hunting after the vain applause of Men? Do you now regard that less, and seek the favour, and approbation of God more?  
11. Do you readily yield to just reproof?  
12. Are you faithful in admonishing others, and that where self-interest would dissuade you?  
13. Are you against sinful sloth, not indulging yourselves in it?  
14. Are you truly charitable, and helpful unto others?  
15. Are you disposed to love your Enemies, and to forgive injuries?  
16. Do you lay to heart the Church's troubles, and Public Calamities, more than Personal or Family-Afflictions?  
17. Can you think yourselves more happy in serving, pleasing and honouring God, than in prospering, & being yourselves advanced in the World?  
18. Do you take part with the strictest of God's Commands?  
19 Are you well pleased with the harshest Providences, that are a means to bring down sinful-self, and selfishness?  
20. Are you fully resolved (in the strength of God's Grace) to forsake all, rather than forsake God, and Christ, his Truth, and Ways?  
[8.] Try your professed Sincerity and Integrity. 1. Are you got past those simple ones, that rest in their good meanings? 2. Are you willing to know your whole duty? 3. Are you for strict self-searching? 4. And for wholesome Admonition and Reproof? 5. And for an ingenuous Confession of your Sins: not for hiding, or palliating them. 6. Have you left halting betwixt two? Are you now really resolved for God, and entirely devoted to him? 7. Do you love Christ in Sincerity? 8. Do you walk before God, carry as in his sight and presence in your ordinary course? 9 Do you hate, and forsake all known Sin? Is there no beloved, bosom-sin, which you would spare and indulge? 10. Particularly, are you set against Hypocrisy, a way of lying, and walking by the crooked rule of carnal policy, Sins more directly opposite to Uprightness, and Sincerity? 11. Have you a respect to all God's Commands? (1) Have you a respect to both Tables? Would you not despise the least of God's Commands? (3) Do you look first, and most to the greatest? (4) Have you a respect to the hardest, and such as are most cross to your natural inclination, or carnal interest? 12. Do you carry uprightly in holy Duties? (1) Do you engage your Hearts to approach to God in Duty? (2.) Are you free in God's Service? (3) Have you a special respect to God in Duty? Do you look most at his approbation? 4. Have you a love to secret Duties? 5. And even to disgraced Duties, and such as may expose you to Suffering? 13. Are you steady, and constant in an holy course? 14. Are you pressing after Perfection?  
[9] Try your Zeal. 1. Have you a Zeal according to Knowledge? 2. Does it burn within, before it flames forth? 3. Is it a Zeal for God indeed, and not for self? 4. Would it burn alone, though you had none about you to encourage, and blow it up? 5. Are you zealous for the whole Interest of God? 6. And zealous against all Sin? Is your Zeal more than a partial Zeal? 7. Yet is your Zeal hottest in the greatest matters? 8. Is it joined with Christian moderation, and for Christian concord? 9 Is it more moved with Indignities offered unto God, than with injuries done to yourselves? 10. Is it joined with real love, and true compassion towards Sinners? 11. Is it for expedition in God's Service? 12. Does it make you free and lively in his Service? 13. Does it sharpen your courage and resolution for God? 14. Is it a pleasing sight to you, to see others zealous for him? 15. Have you an holy emulation, a desire to imitate, yea, if it might be to outstrip those that are most forward? 16. Is it not for a flash? but a Fire that goes not out? though it burns not at all times alike clearly; yet is it still kept burning?  
Find these gracious dispositions in truth in yourselves, and then you may have good hope through Grace, and Joy unspeakable, everlasting Consolation.  
But many grossly deceive themselves, holding the conclusion, never look to the premises: therefore  
[10.] Try your Hope. 1. Has it come in after doubts, and fears? 2. Have you any ground to hope it is a fruit of the Spirit? Have you the Spirit? 3. Is your Hope an Hope in God, an Hope in God through Christ according to his Word? 4. Is it not only an Hope in God, but for him? Is the enjoyment of God in Christ the to of your Hopes? 5. Is your Hope accompanied with an holy Fear of God? 6. And with sound Obedience doing the Will of God? 7. And maintained by diligence, and watchfulness? 8. Does it quicken you to make progress in holiness? 9 Does it produce Patience? 10. And give courage? 11. And raise your Hearts, and Desires Heaven-ward? 12. And excite praise and thankfulness? 13. And further on Spiritual Joy?  
[11.] Try your Joy. 1. Hath Godly Sorrow prepared and made way for it? 2. Is it the Joy of the holy Ghost? Have you the holy Spirit your Sanctifier? Are you filled with Joy in believing? 4. Was it attained, or is it strengthened, and maintained, by serious self-examination, and probation? 5. Came it in the way of Prayer? 6. Or in attendence on other of God's Ordinances? 7. Is God your chief Joy? Do you rejoice in Christ Jesus? 9 Are you most taken with Spiritual Mercies? 10. Can you hearty rejoice in the good of others? 11. Is your Joy in working Righteousness? 12. Does it further enlarge your hearts in God's Service? 13. Is it a special incentive to praise and thankfulness? 14. Can it keep alive, and keep you alive in outward troubles? 15. Is it not swelling: but accompanied with an humble frame of spirit? 16. Is it not intoxicating? but joined with an holy fear, care and watchfulness? 17. Does it fit and incline you to encourage, and comfort others in trouble? 18. Does it set you more a longing after the Joys of Heaven?   

Of Repentance.  
[This should have been inserted after the sum of Repentance in the Rehearsal. Page 412.] VIZ.  
ARe you no longer under the Dominion of Sin? Do you see what a miserable bondage the service of Sin is? Do you not so much desire to be exempted from Affliction, as to be freed from your Corruptions?  
Are you no longer for defending Sin, or taking its part? Would you pay no more Tribute to Sin, no longer make provision for it?  
Do you hearty resist the motions and commands of Sin? Are your hearts turned to hate all known Sin?  
Are you hearty devoted to the Service of God, and Jesus Christ?  
And now (Reader) if thou canst find it thus with thee, thou mayest well rejoice in thy Portion. Suppose thou hast never so little in the World, yet happy thou, who hast that better part, which shall never be taken from thee. The good Man may have satisfaction from within, when no satisfaction is to be had from without. The Fear of the Lord is his Treasure, and such a Treasure as the World cannot rob him of. And surely the glean (or rather first Fruits) of Heaven is better than the Vintage of the Earth. Yea, the least true santifying Grace will go further than all this World's goods. A state of Grace is a short Preface to an everlasting State of Glory. Canst thou prove, thy Graces are of the right stamp! Certainly, they will prove thy title to Glory.  
Now let it be thy care henceforth to grow in Grace, and live in the constant exercise of Grace; and so thou mayest have an abundant entrance into the Everlasting Kingdom.  
FINIS.