The next branch of self-denial is denying self-love. God is the chiefest good and highest object of the creature's respect, and therefore we are to deny self, that is, self-love. A necessary doctrine. It is said, 'In the latter times, that men should be lovers of themselves,' 2 Tim. 3.1. Men have been always lovers of themselves, in every age of the church; but in the lees and dregs of time this evil shall most reign and prevail. The latter times are inflamed with wars, and so all love to our neighbour is devoured; and with heresies, and so God is neglected, and then there remains nothing but self to be respected and adored. In the abbreviation of divinity, or in a moral consideration, there are made to be but three general persons or beings, God, thy neighbour, and thyself. Now when men have lost their reverence to God, and their charity to their neighbour, self is only left to devour all the respect of the creature.
In treating of self-love we must -
1. See how far it is criminal.
2. Then speak of the branches and kinds of criminal self-love.
First, How far self-love is criminal. To love ourselves is a dictate
of nature, and not disallowed by grace. We read not that man is expressly
commanded to love himself, because every man is naturally inclined to it - 'No
man hath ever hated his own flesh, but loveth it, and cherisheth it,' Eph.
5.29. By natural instinct all creatures move and act to their own good and
preservation. But though there be not an express command, yet there is an
allowance, it is implied in that precept 'Thou shalt love thy neighbour as
thyself.' The thing enforced is love to our neighbour, but the thing implied is
love to ourselves. There is an innocent affection planted in nature moving
every man to procure his own welfare. In procuring this welfare we have a
liberal allowance; nature aimeth only at things necessary, but in grace God
hath been indulgent, enlarging the bounds of allowance, and besides
necessaries, hath afforded us the conveniences and moderate pleasures and
delights of the present life. Therefore the motions of self-love are regular
and tolerable as long as they do not entrench upon the privilege of God, but
are subject to his will and the laws of sanctified reason.
But when are they vicious and sinful? I answer, when they go beyond the limits
prescribed, when self-love encroacheth upon the love of God, or the love of our
neighbour, when a man loves no other but himself, and makes religion and all to
stoop to his private commodities or pleasure. Aristotle in his 'Ethics,'
defining self-love, saith, 'he is a lover of himself that doth all he doth for
his own sake, and with respect to himself, to his own pleasure and profit.' But
let us rather take the description from the apostle, in two places: Phil. 2.21,
'Those that seek their own things and not the things of Jesus Christ;' and 1
Cor. 10.24, 'That seek their own, and not another's welfare.' Who mind the
conveniency of their own life, and their own private profit, without any
respect to the glory of God and the salvation of others. This is self-love that
is prejudicial both to God and our neighbour, when a man makes himself the
centre of all his actions, without any respect to God or the good of others.
But because particulars are most sensible, therefore let me tell you -
Secondly, This self-love is twofold - to our persons and to our interests. I told you before that self is a capacious word, and doth not only involve us, but that which is ours. (1.) To our persons: we manifest that by doting upon ourselves, and by the admiration of ourselves, and so it is contrary to true humility and lowliness of mind. And then (2.) To our interests and enjoyments: we manifest self-love, by an inordinate zeal and care of our interests, preferring them before the conscience of our duty to God and our neighbour, being loath to part with anything that is ours for God's sake. This I principally intend to treat of, as being contrary to God's privilege of being the chiefest good; for this is a preferring something before him, when we can neglect his glory, or our obedience to his commands out of a zeal to our own interests.
First, The first kind of self-love is shown by doting upon or admiring our own persons. Self-conceit must be renounced, as well as self-interest. When a man thinks of himself beyond what is meet, and admires his own gifts and excellences, this is to be in love with his own shadow, to become our own parasites and flatterers.
Here I shall show you -
1. To what kind of persons this evil is incident.
2. How it discovers itself.
3. How odious it is.
4. Some remedies.
[1.] To whom it is incident? To all men by nature. By long conversation and acquaintance, a man becomes enamoured of himself; and hath high thoughts and opinions of his own excellency; as Goliath admired his own stature, and Nebuchadnezzar his own Babel, 'That he had built for the honour of his majesty.' There is a natural disposition this way, and there are none of the Sons of Adam to be excluded. But usually and mostly it is incident -
(1.) To those that are most ignorant of the state of their own hearts: Rev. 3.17,18, 'Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked, I counsel thee to buy of me gold tried in the fire, that thou mayest be rich.' The church of Laodicea doted upon itself; she thought herself rich, and wanted nothing, when they wanted all things, though blind and unclean, yet miserably conceited. In a transparent glass the least motes are seen; but in a thick bottle we cannot discern the grossest dregs and sediment. Certainly those that have most light, they have lowest thoughts of themselves. He that knows himself best loves himself least of all. Love is always blind, especially self-love; it is but a fond fancy of that which is not: Rom. 7.9, 'For I was alive without the law once; but when the commandment came, sin revived, and I died.' When Paul had but little knowledge, he had great conceit of himself. A short exposition of the law would beget a large opinion of our own righteousness. Usually what is wanting in the light of reason is made up in the pride of reason.
(2.) It is incident to men that by their own industry have raised themselves to any excellency, either in estate, or learning, or other endowments; there are none so apt to be puffed up and conceited of themselves as they are, for they look upon themselves as makers of their own fortune; they are not only drunk with their felicity and attainments, but admire their own prudence and diligence, by which they have compassed worldly greatness and excellency. It is a question who are most apt to dote on their own excellency, those that have been perpetually happy, or those lifted up out of misery and a low estate. In a perpetual hereditary happiness there is little of our own acquest and purchase to be seen; but those that have raised themselves out of a low condition are apt to be puffed up upon a double ground, their happiness and their diligence; they are happy, and they have made themselves so, as they think, and so dote upon their own prudence and diligence, as well as their felicity and acquests.
(3.) It is incident to men of great gifts, especially after some public performance and exercise of them. It is hard to discover gifts with applause, and not to be proud. Our minds are secretly enchanted with self-love, and the music of our own praise. Therefore the apostle forbiddeth novices, those that were newly begotten to Christ, young men, to be put into the ministry, but very mortified persons: 1 Tim. 3.6, 'Lest being lifted up with pride, they fall into the condemnation of the devil.' Men of great gifts and unmortified spirits are very apt to full into pride, and so into condemnation; in a strong wind it is hard to sail steady. It is a question not easily decided, which duties are most difficult, public or private. In private duties there seems to be some difficulty, because there we have no other witness but God, and so we are tempted to slightness, for every one cannot see God; and in public duties there we are tempted to pride and self-conceit in the exercise of our parts.
(4.) It is incident to good christians; they are in danger to be enamoured of their own goodness. Pride once got into heaven itself among the angels, it crept into paradise, and the best heart can hardly keep it out. When men have withstood the 'lusts of the flesh,' and 'the lusts of the eye,' yet they may be overcome with 'pride of life.' Look, as a castle, when it cannot be taken by assault, many times it is blown up; so when the devil cannot surprise and take us by other stratagems, by open assault, he seeks to puff and blow up the heart. Paul was like to 'be puffed up with the abundance of his revelations,' 2 Cor. 12.7, though he were a sanctified vessel, and though his enjoyments were not of an earthly nature. It is a sin very incident to the children of God to be lifted up with a vain conceit of their own worth, others are not liable to it so much as they are. It is no wonder for a beggar to call himself poor, or a drunkard to have such low thoughts of himself, they are not in such danger as you are. And it is a sin got out with a great deal of difficulty; God is forced to punish it with other sins. For common sins, God useth the discipline of affliction; but for this he punisheth sin with sin, and gives us up to some scandalous fall, that so we might know what is in our own hearts.
How it bewrays itself; I shall mention but two marks.
(1.) By admiring thoughts and reflections upon our own excellency. A man is apt to entertain his spirit with privy whispers of vanity, and to court himself, as it were, with suppositions of applause and honour in the world: Luke 1.51, 'He scattereth the proud in the imagination of their heart.' Proud men are full of imaginations and musings upon their own worth, greatness, and excellency. This is the courtship that self-love makes to itself, when men muse upon the excellency of their gifts, and how far they excel others. As the strutting king, Dan. 4.30, as he walked on the palace of Babylon, he is musing upon the vastness of his dominion and empire: 'Is not this great Babel that I have built for the honour of my majesty and the glory of my magnificence?' When men make an idol of self, they are wont to come and solemnly worship it, to dote and gaze upon their own excellences and achievements; but a sincere christian's heart is taken up with admiration of Christ and the riches of the covenant, as Abraham walked through the land of promise, Gen 13. and said, 'All this is mine.' So carnal men are wont to take a survey of their gifts and excellences, how far they excel others in parts, prudence, and estate, and so play the parasites with their own hearts.
(2.) It discovers itself by partiality to their own failings. Man is a very favourable judge to himself; men favour their own sins, but with bitter censure comment upon the actions of others: Prov. 16.2, 'All the ways of a man seem right in his own eyes, but God weighs the spirits;' mark, it is in his own eyes. Man is apt to be partial in his own cause, blinded with self-love; when he comes to weigh his own actions, self-love takes hold of the scale, and so there is no right done. There is a great deal of difference between our balance and the balance of the sanctuary. Men are loath to see an evil in themselves; they can see motes in the eyes of others, severely censure their failings, but cannot see beams in their own, Mat. 7.3. A sincere heart is most severe against his own sins, and flings the first stone at himself; but self-love is blind and partial. The apostle saith, that 'love covers a multitude of sins.' It should do so in our neighbour, but it doth cover that which is in ourselves. The cases of Judah and David were very famous. Judah, when he was to sit judge upon Tamar, would have burned her because she had committed adultery, Gen. 38.34; but when he saw the bracelets, ring, and staff, when he understood his own guilt, he becomes more favourable and mild. So David, 2 Sam. 12.5, when the prophet Nathan came to him, after he had gone in to Bathsheba, and represents the case to him, it is said, 'David's anger was greatly kindled against the man. And he said to Nathan, As the Lord liveth, the man that hath done this shall die, die without mercy.' But when David was found to be the person, and the prophet tells him, 'Thou art the man,' then he was not so severe, his mind was more calm. In a disease we think our pain the sharpest; so when truly cured of self-love, we think no sins like our own. The apostle Paul counted himself 'the chiefest of sinners,' and certainly a person so sanctified would not lie.
[3.] Let me come to the odiousness of this sin. This is prejudicial to God, to your neighbours, to yourselves.
(1.) To God it is flat sacrilege; we detract from God, and rob him of the praise of his gifts, that we may set the crown upon our own head: Hab. 1.16, 'They sacrifice to their net, and burn incense to their own drag.' Instead of acknowledging God, in their greatness they cry up their prudence, valour, and understanding. When we intercept God's praise, this is to deify ourselves, and put ourselves in the place of God. Trust and praise are God's own privileges; it is the rent which God as the great landlord of the world, expects from us. He hath leased out mercies and comforts of the world upon this condition, that we should give him the acknowledgment of praise. To intercept the praise due to him is to rob him of his rent and revenue. All creatures are bound to exalt and magnify God.
(2.) It is prejudicial to others. Self-love makes men envious and slanderous. When men would shine alone, and would have all the world else to serve for their foils, to set them off, therefore they blast their gifts with censure, aggravate their failings, and load them with prejudice, that upon the ruins of their good name, they might erect a fabric of praise to themselves. Self-lovers are always bitter censurers; they are so indulgent to their own faults, that they must spend their zeal abroad. And therefore, observe it, the apostles, when they would dissuade from the pride of censuring, they always bid us to consider ourselves: Gal. 6.1, 'If any brother be fallen, restore such a one with the spirit of meekness, considering yourselves.' Do not set up a high conceit of yourselves, and so blemish others, and make an advantage of their failings. So James 3.1, 'Be not many masters, knowing that we shall receive the greater condemnation.' If man would look inward, they might judge freely, with more profit and less sin.
(3.) It is prejudicial to ourselves. Inordinate self-love was the ruin of angels, and it will prove the confusion of men; he is the best friend to himself who loveth himself least. Carnal self-love is indeed but self-murder; properly, it is the hatred of thy soul which is truly thyself. As the ape which hugs her young ones with too much earnestness, crusheth them, and thrusts out their bowels; so this self-hugging will be your ruin, it hinders us from the love of God; and those that love not God shall never be happy; and it is the cause of all sin, 2 Tim. 3.2, 'Men shall be lovers of themselves.' It is set in the first place, as the mother of all the rest - 'They shall be lovers of themselves, then covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers;' lovers of themselves, therefore 'covetous' seeking to increase their own store, though the means be never so unjust and irregular. They 'shall be lovers of themselves,' therefore proud, as it is common for such men to gaze upon their own excellency, and the idol they set up in their own hearts. They 'shall be lovers of themselves,' therefore 'boasters.' Men use to draw others to the worship of their own idols, insulting over others, because they deify themselves, loving pleasure more than God, gratifying their private appetites, though with the displeasure of God. 'Fierce, incontinent.' It were easy to derive their pedigree. But to instance in a sensible inconvenience, self-love is a ground of self-trouble and discontent. When men set an high price upon themselves, and others will not come up to it, then they are troubled and vexed. He that is low in his own eyes is secured against the contempt of others; they cannot think worse of him than he doth of himself. It is true, a self-loving man may set himself low in his own expression, speak as if he were a vile creature; but that is but an artifice of pride, to beat self down that it may rebound the higher. If others should think of him as he speaks of himself, lie would be much troubled.
[4.] To give you some remedies against this self-love, if you would not dote upon yourselves, consider -
(1.) The vileness of your original; it is good to remember 'the hole of the pit, out of which we were digged.' Agathocles, a potter's son, afterward king of Sicily, would be served in earthen dishes, that he might be put in mind of his first condition. We should all consider the baseness of our original. Why should we be proud of our own worth? We have been infamous from our birth, tainted in our blood, prisoners to Satan, defiled in nature, guilty of high treason against God. What a pitiful creature is man by nature! Certainly the angels, if they could be touched with such kind of passions and afflictions, they cannot choose but laugh at us, to see us dote upon ourselves; it is as if a leper should be conceited of the comeliness of his own face, and think every scar a pearl or ruby. We still halt of the fall and maim of nature all our lives; and the longer we live in the world, we are the more sensible of it. A man that hath been sick, and begins to walk, he feels the aches in his bones; so after we are recovered, we feel the disorder of nature - 'We cannot do the things that we would,' Gal. 5.17; and Rom. 7.18, 'For I know that in me (that is, in my flesh) dwelleth no good thing; for to will is present with me, but how to perform that which is good, I find not.'
(2.) Consider the purity of God. Much acquaintance with God in our thoughts would make us loathe ourselves. How did Job cure his self-love'? Job 42.6, 'Mine eyes see thee, and therefore I abhor myself, and repent in dust and ashes.' The only way to loathe and abhor ourselves is to think often of God's holiness. To this God must we be like in holiness; and when this holy God cometh with his impartial balance to weigh the spirits of men, and I come to give an account to him, what a loathsome creature shall I appear! Whenever your thoughts begin to be tickled, and your hearts enchanted with self-admiration; when you begin to muse how much you excel others in parts and prudence, turn your thoughts upon the excellency of God, and then thou wilt cry out, O vile, unclean, and unworthy creature? As the prophet Isaiah, when he saw God in vision: Isa. 6.5, 'Then said I, Woe is me! for I am undone; because I am a man of unclean lips; for mine eyes have seen the King, the Lord of hosts.' When you think of the immaculate purity of the holy God, all your proud thoughts will vanish. Daniel saith, Dan. 8.10, 'I saw this great vision, and there remained no strength in me; for my comeliness was turned in me into corruption, and I retained no strength.' Men are self-conceited, because God and their thoughts are mere strangers. The stars shine most, the further off they are from the sun; the less light there is, the more they will shine, as at night; one seemeth to exceed another - 'One star differeth from another in glory,' 1 Cor. 15. 1. But when the day comes, all the differences of the stars vanish, none shineth; the heaven seems to be as if there were no star at all. So when God ariseth in all his glory, those that are apt to think themselves to be better than others, they see that all is nothing but darkness and mere imperfection in comparison of him.
(3.) Consider the greatness of thy obligation. A man hath no cause to love himself the more because he hath more gifts than others, but to love God the more; great gifts do not argue a good man, but a good God. The apostle saith, 1 Cor. 4.7, 'Who hath made thee to differ?' If thou excellest others, consider, who must have the praise and glory of this. Must thou dote upon thyself, or love God that made thee to differ? The more thou hast received from him, the more thou art in debt to him. A man should be humble, not only for his sins, but for his gifts and excellences. The greater our gifts, the greater must our account be. Gifts and excellences lay a greater obligation upon us. It is not the greatness of gifts, but well using of them is the glory of the receiver; and that is from God too. If thou shouldst be gracious and better than others, yet who made thee better? it is an evidence thou hast gifts with a curse if they puff thee up.
(4.) After every duty there is enough to keep thee humble. When thou hast done the duty, either conscience works and smites for some failing, or it doth not work. If conscience should not work, there is enough to keep thee humble: 1 Cor. 4.4, 'I know nothing by myself, yet I am not thereby justified.' If conscience should not smite thee for one straggling thought in prayer, one carnal glance and reflection, yet still you must say, 'I am not hereby justified.' God knows the secret working of my heart, to which I am not privy. I am apt to be partial in my own cause; this will not quit me before the tribunal of God. So, Luke 16.15, 'Ye are they which justify yourselves before men, but God knoweth your hearts; for that which is highly esteemed among men is an abomination in the sight of God.' He doth not only say that which is 'esteemed' among men, but that which is 'highly esteemed;' and then he doth not say, God may not have such high thoughts of it, but it is 'abomination' in the sight of God. That which men call a rose may be found a nettle when it comes to God's judgment; that you call spice may be dung when God comes to make a judgment; and thy sacrifices may be carrion. But if conscience should work, and smite thee for failings, then there is enough to humble thee, and keep down these high thoughts that self-love is apt to put forth: 1 John 3.20, 'If our heart condemn us, God is greater than our heart, and knoweth all things.' My heart now smites me, that I have had some vain thoughts and carnal reflections while I have been doing something for God; but will not God much more? God seeth with a more clear light. What is the light of my conscience to the pure eyes of his glory? God hath an ocean-hatred against sin, I have but a drop; I may hate sin because it is against my interest, but God hates it, because it is against his nature; his holiness sets him against it. God knows the privy turnings of heart. The duty seems to be a strange duty wherein you will not find some matter of humiliation.
(5.) Get this advantage of thy failing, that thou mayest be the more out of love with thyself. Oh, what odious creatures should we appear, if we did but keep a catalogue and roll of every day's miscarriage - if all time errors of our life were but drawn up together. Now whenever you put yourselves in the balance, graces in the one scale, sins in the other, your evils will much overweigh - ' Few and evil are the days of my pilgrimage,' saith Jacob. We have but a few days in the world, a short life, yet it is long enough for thousands of sins and evils. Our sins are more than our graces, because in every act of grace there is some fleshly adherence. We think well of ourselves. Why? because we only take notice of our worth and excellency, and not of our defects, as if the reflexive light were nothing else but to see the good that is in us. Consider, conscience was made to censure the evil as well as to approve the good: Rom. 2.1, 'Their conscience also bearing witness, and their thoughts the meanwhile accusing, or else excusing, one another.' It should be translated thus, accusing and excusing by turns; accusing must take its turn. You are bound not only to know your knowledge, but your ignorance; not only to reflect upon your graces, but your sin. It is an easy matter to know our graces, but it requires a great deal of grace to get a humble sense of our continual failings.
Secondly, I come now to the second kind of self-love, and that is self-love to our interests and enjoyments.
There is a lawful respect to the safety and convenience of our lives. As we are bound to love ourselves, so we are bound to love our interests and our relations. The service of Christ requires no violation of the laws of God and nature, but still the great interest must be preserved. We are bound to love ourselves, but we must love God more than ourselves. He is a true disciple that doth not seek himself, but the honour of his master. Now the place of scripture for this, is Luke 14.26, 'If any man come to me, and hate not his father and mother, wife and children, or brethren and sisters, yea. and his own life, he cannot be my disciple.' To all these relations the scripture enforceth a dear and tender love; and yet in such cases where such love is incompatible with the love of Christ, we should rather hate than love. Hatred there is the same with denial in this scripture; hate, that is, to deny his own life; all must be renounced for Christ's sake, because there is a higher obligation. We are more obliged to our Creator than to our parents, and we owe more service to our Redeemer than to our greatest friends and benefactors in the world. Let him not 'love father and mother above me,' for so it is Mat. 10.37. And pray, mark again, all these relations are mentioned because one time or other they may prove a snare. The frowns of a father or mother, it is an ordinary temptation. When a child takes to religion, he exposeth himself to the displeasure and browbeating of a carnal father and mother. And so the insinuation of a wife, of one that lies in the bosom, it is a great snare; so provision for our children and family; so brothers and sisters; loss of familiarity between them, when we are to lose our commerce, it is a great temptation. Then love to our own lives. Life, it is the great possession of the creature, by which we hold other things; these are known temptations. Well then, it is a faulty self-love when we love anything that is ours, and prefer it before the conscience of our duty to God; when we are loath to part with our lives, with our relations, anything that is ours, for Christ's sake, or the just reasons of religion.
Concerning this self-love, I shall observe -
1. That we mistake our own identity, and think self to lie more in the
conveniences of the body than of the soul. A man hath a body and a soul
too, and he is to seek the welfare of both. Now we love the body, and seek the
conveniences of the body; that is the reason why so often in scripture self is
expressed by the body: Eph. 5. 'So ought husbands to love their wives, even as
their own body,' because naturally our love runs out that way. Man loves this
life rather than the next, and his body rather than his soul, and pleasure more
than the body; they waste and harass the body in hunting after riches,
pleasure, and honour, and profit, and such-like appurtenances of the outward
life; now these are mere mistakes. The self we are to preserve and maintain is
soul and body, in a convenient state and constitution, to perform duty to God,
and to attain to true happiness. Now when we love the body, we do not love that
which is properly ourselves. The body hath more affinity with the beasts, as
our souls have with the angels; our souls are ourselves - 'What shall it profit
a man to gain the whole world and lose his soul?' In another evangelist it is,
'If he shall lose himself.' Our souls were chiefly regarded by Christ; in the
work of redemption he poured out 'his soul to death' for our souls; therefore
in denying thy self this must be distinguished. Whatever thou dost with the
body, or the conveniences of the body, do nothing to prejudice the soul and
eternal happiness. I ground this observation upon this very context. Christ had
spoken something of his bodily sufferings; and saith Peter unto his master ;
'Favour thyself,' Mat. 16.23; and then Christ giveth this lesson in the text,
'Deny thyself,' and take up thy cross - 'If any man will come after me, let him
deny himself, and take up his cross and follow me; for whosoever will save his
life shall lose it, and whosoever will lose his life for my sake shall find
it;' and then explains it, ver. 26, 'For what is a man profited if he should
gain the whole world and lose his own soul, or what shall a man give in
exchange for his soul?' We lose by saving the body. He that makes his body
himself, and the appurtenances and conveniences of the temporal life himself,
he will deny Christ, but will never deny himself. You must reckon upon and
discern this first, what is yourself.
2. We misplace self as well as mistake it. He that loves himself
more than God lays God aside, and sets self on the throne in his heart, now
this is a great crime in the eye of nature. There is a natural reverence to
what we conceive to be of divine power. Every one will say, I love God best;
God forbid, I should love anything above God. We cry out against the Jews
for preferring Barabbas before Christ, yet we do the like every day, when we
prefer a carnal satisfaction before communion with God. We think the
Gadarenes were vile men, that could be content to part with Christ, and
preferred their swine before him; yet we, that profess to believe the dignity
of his person, do many times little less. We look upon it as a great scorn in
the Philistines that they should set up Dagon above the ark; yet this is done
by carnal persons, and they are not sensible of it, because it is done (as
idolatry is, under this light we enjoy) spiritually. Look, as a man may give
the devil bad words, yet hold the crown upon his head, that doth not exempt us
from his power and dominion - many that defy the devil in their words, yet defy
him not with their heart - so empty professions do not satisfy. This self-love
is not to be measured by naked professions, but real experiences. If your heart
be carried out more to the creature than to God, and the strength of our spirit
run out to pleasure, and we spend whole hours and days that way, and can find
no time for God, we love the creature more than God, though we do not say so
much in gross language.
But here a question will arise, What are those usual experiences, by which
this disposition is to be measured? I shall answer it in several
propositions.
1. The comparison of affection with affection is the best way to discover the temper and strength of our love; that is, when we compare our affection to Christ with our affection to other matters; for we cannot judge of any affection by its single exercises, what it doth alone as to one object, as well as by observing the difference and disproportion of our respect to several objects, if you observe the vein of marks and signs in scripture, they always put us upon this compounded trial, the disproportion of our respect to God and to the world; as to instance both in the pleasure and profit of the world. In the pleasure of the world, 2 Tim. 4.3, there is a description of very carnal men - ' Lovers of pleasure more than lovers of God.' Simply and apart, a man cannot be so well tried, either by his love to God or by his love to pleasure; not by his love to God, because there is in all men a pretence of devotion and service to God; nor by his love to pleasure, because there is a lawful allowance of taking pleasure in the creatures, provided they do not take and overcome our hearts. But now, when you compare affection with affection, when the strength of a man's heart is carried out to the use of worldly comforts and pleasures, and God is neglected, and we cannot find any delight in the exercises of religion and the way of communion, God hath established between himself and us; this is an ill note, and shows that we are 'lovers of pleasure more than lovers of God.' So for the profit of the world, Luke 12.21, Christ spake a parable, to find out who is the covetous man, and concludes it thus - 'And so is he that lays up treasures to himself, and is not rich towards God.' Simply, man cannot be tried by laying up of treasures, by hoarding up worldly provision, and by getting increase in the world. Why? because we are allowed to be active and cheerful in the way of our calling, and God may bless our industry. And besides, on the other hand, a man may think he hath made some provision for heaven, because he waits upon God in some duties of religion, and because of some cold and faint operations, some devout and cold actings and workings of his soul. But now compare care with care - 'He that lays up treasures to himself, and is not rich towards God;' that is, when a man is all for getting wealth for himself, and is not so earnest to get grace and get a covenant interest for himself, to be enriched with spiritual and heavenly exercises; when men follow after spiritual things in a formal and careless manner, and after earthly things with the greatest earnestness and strength that may be; when respects to the world are accompanied with the neglect of heaven; when men can be content with a lean soul, so they may have a fat estate; when all their care is to join land to land, and not lay up evidences for heaven; this is a sign the heart is naught, and grossly covetous.
2. Though comparison be the best way to discover love, yet this love is not to be measured by the lively stirring acts of love so much as by the solid esteem and constitution of the spirit. Why? because the act may be more lively where the love is less firm and rooted in the heart. The passions of suitors are greater than the love of the husband, yet not so deeply rooted. The commotion may be greater in less love, but esteem and solid complacency is always a fruit of the greater love. Men laugh many times most when they are not always best pleased. A man may laugh at a toy, yet he cannot be said to rejoice more in that toy than in other things, because the act of his joy is more lively than it would be in a solid, serious matter. We laugh more at a trifle, but are better pleased at a great courtesy. The commotion of the body, and spirits, and humours, depends much upon the strength of fancy; and fancy depends much upon the sense and the presence of the object, so that sensible things do much affect and urge us in the present state to which we are subjected; we are masses of flesh and blood, and it is our infirmity introduced by sin, that the senses and vital and animal spirits are affected with sensible things rather than spiritual. For instance, a man may have more affectionate expressions upon the loss of a child or an estate, than at God's dishonour. A man may weep more for a temporal loss than for sin. Why? because in spiritual things grief doth not always keep the road, and vent itself by the eyes. So a man may seem to have more lively joy in sensible blessings than in spiritual, and yet he cannot be concluded to be carnal. Why? because of the solid estimation of his heart; he could rather part with all these things than offend God; had rather want this and that comfort than want the favour of God. David longed and fainted for the waters of Bethlehem, as strongly as the spouse that was sick of love, longed for Christ. But he would not have refused the consolations of the Spirit, as he refused, pouring out the waters of Bethlehem. The affections may be violently carried out to a present good, which though it be not without some weakness and sin, yet it doth not argue a state of sin. Therefore the judgment you are to make upon your heart, whether you love your relations and contentments more than God, is not to be determined by the rapid motion, but by the constant stream and bent of the heart. Your affections may be more vehemently stirred up to outward objects, because two streams meeting in one channel run more vehemently and strongly than one stream. It is a duty required of us by nature and grace moderately to prize these things, children and friends, outward delights and comforts; nature craves a part, and grace judgeth it to be convenient; there may be more sensible stirring in the one though the solid complacency and esteem of the soul be set right.
3. As our affection to outward things is not to be judged by the vigorous motion and titillation of the spirits, so neither altogether by the time and care that we lay out upon them. A man. may spend more time in the world than in prayer with God, yet he cannot be said to love the world more than God. Why? Because bodily necessities are more pressing than spiritual. In the proportions of time, we see that God allowed six days for man to labour, and appropriated only the seventh to himself, which is an intimation at least that the supply of bodily necessities will require more time than spiritual. I do not speak this, as if in the week a man were free whether he would serve God or no. For as we may do works of necessity on the sabbath day, to preserve ourselves, so we must in the week redeem seasons for duty. But I speak this to show that the great proportions of time spent in the world do not argue disproportion of affection to God and the world. The body must be maintained. Nature and grace hath laid a law upon us so to do, and it cannot be maintained without active diligence in our calling; and therefore, though I should give God but two hours in the day for immediate service, and spend the other in my calling, and necessary refreshment, yet I cannot be said to have God less and the world more, provided it be with these two cautions -
[1.] That I go about the duties of my calling in obedience, and upon a principle, and for ends of religion. If a christian were wise, he might give God all his time, not only that which he spends in the closet, but that which he spendeth in the shop; when you go about your worldly business with a heavenly mind, and do it as God's work, to the end of his glory. Those that live by handy labour, they must labour, not merely to sustain themselves, but to glorify God, and do good to their neighbours: Eph. 4.28, 'Let him that stole, steal no more, but rather let him labour, working with his hands the thing that is good, that he may give to him that needs.' Mark, if a man were in such necessity, if he hath but from hand to mouth, if a man live by handy labour, yet he is to have a gracious end, to bring glory to God, to be useful to his neighbour, to give to him that needs. So that in effect God hath the most work, thought grace be exercised rather about temporal than spiritual employments; for the difference is not so much in the proportion of time as in the materials of grace. In our callings grace is to work there; grace works to keep the heart right in worldly employments; and in duties of worship, grace works to keep the heart right in spiritual employments. That in worldly business we may have a heavenly mind, and that in spiritual business we may not have carnal minds; that now and then you may send a glance to heaven; and in duties, that you may not straggle into the world.
[2.] My next proviso is that you will sometimes make the world give way to grace, and rather encroach upon your temporal than spiritual necessities. Too, too often we find the 'lean kine devour the fat.' Now it is good sometimes to take revenge, and let grace encroach upon the world, for special and solemn duties. Look, as it is a sin to feed without fear, so it is a sin to trade without fear, lest we should be too much in the world. Remember, 'we are debtors, not to the flesh,' Rom. 8.12. Did we promise we would be all for the flesh? No, but rather we are 'debtors to the Spirit,' we have entered into covenant to gain all opportunities for heaven. It is better to make business give way to duty, than duty to business. Bernard hath a pretty expression, Felix illa domus ubi Martha queritur de Maria - That is a happy family where Martha is complaining of Mary; when the world complains of duty, rather than duty complains of the world, for the greatest part of our time and care should be spent in the work of God.
4. The great trial of our esteem and love to God is when duty and
interest are utterly severed. When we are put upon an exigency or strait
either to deny ourselves or Christ; as in the similitude of the dog following
his master, when two walk together in company, we do not know whose he is; but
when they part, the matter is tried. God and mammon may sometimes walk
together, but when they part company, you are put to your choice, whether you
will leave God or the company of mammon. I leave all upon this decision,
because such straits and cases are called trials - 'Knowing the trial of your
faith worketh patience;' and 'count it all joy when ye fall into divers
trials,' James 1. Our affections are brought into the lists, and God and angels
sit as spectators to behold the combat. Here are deliberate debates; and when
in a deliberate debate the world gets the victory of conscience, it is an ill
sign; here you show whether your esteem and a solid complacency be in God or
no. The things of religion, in the absence of a temptation, seem best, but when
you are brought to an actual choice, either of duty or sin - when duty is left
without sensible encouragement, or loaded with sensible discouragement, what
will you do then? which will you prefer? Rev. 12.11, 'They loved not their
lives unto the death;' when it came to the pinch. A temptation, represented in
fancy and speculation, is nothing so terrible as it is in its own appearance.
We may be of great confidence in fancy, as Peter was; but when we are called
out to death itself, then not to love our friends or lives, to hazard the
frowns of a father, the familiarity of kindred, provisions for your children,
it is a sign your love to God is real. It is true, in such a case as this is, a
child of God may be overborne by the violence of such a temptation, but
speedily he retracts his error. Here is the great trial, when we are called out
(as first or last we are) to break a law or hazard an interest, to please men
or to please God; then are we put to it, to see if we will deny ourselves or
Christ. The high priest under the law had the names of the tribes upon his
breast, but the name of God on his front or forehead - Exod. 28.29, compared
with 37 - to show that he was to love the people, but to honour God; an emblem
of every christian, if his relations be on his breast, yet the honour of God
must be on his forehead. That interest must be chief and predominant; when we
can venture upon the displeasure of God to gratify our interest, this is to
love ourselves more than God.
But you will say, Many of us are still left in the dark, every one is not
called to martyrdom and public contests. How shall we judge of our own hearts,
and know whether we have this kind of faulty self-love? whether we mistake and
misplace ourselves, or not? I answer, We need not wish for these cases, they
will come fast enough, before we come to heaven. But if they come not, there
are a great many other cases by which you may try your souls - cases that do
not belong to martyrdom.
I shall (1.) Show what are the acts of self-love; (2.) What showeth the
reign and state of it; (3.) Give some remedies.
1. The acts of this kind of self-love are many. All sins are a conversion from God to the creature; and so far as we sin, we prefer the creature before God. But there are some special acts of sin that are to be taxed and censured upon this occasion. When a man can break a law to salve an interest, and makes duty to give way to relations, this is to venture on God's displeasure to gratify a friend. No affection to the creature should draw us to offend God. So it is said to Eli: 1 Sam. 2.29, 'Thou honourest thy sons above me.' Eli did not think so, in his heart; but this was the interpretation of his act. By virtue of his office he should have put them by the priesthood; but he chose rather to please his sons than God, and was more careful of the credit of his sons than of the credit of God's worship. which was extremely scandalised. When parents prefer their children to spiritual employments, or continue them there for their maintenance, though otherwise unfit and unworthy, this is to honour their sons above God. God is to have the highest honour and respect.
[2.] When we can part with spiritual prerogatives for a more free enjoyment of carnal pleasures. When we make pleasures to be the business of our lives, and are carried out with great affection thereunto, but are cold and careless in the service of God, this is to love them more than God, 2 Tim. 3.4. It is a sin not to be stroked with a gentle censure. There is much of profaneness shown, when duty and pleasure come in competition; and we cannot find any contentment in communion with God, but can part with that to gratify the senses. The temptation is so low, that the sin riseth the higher. When the consolations of God are exchanged for the pleasures of sin, it is a sorry exchange; like Esau's selling his birthright for a mess of pottage, Heb. 12.16. When the temptation is small, and yet prevalent, it is a sign the natural inclinations are very great; they are carried downwards, as heavy bodies, by their own weight; they are not forced, but inclined. A little sinful delight and satisfaction draweth them out of the way, and maketh them hazard the love of God, the consolations of the Spirit, and whatsoever is dear and precious to Christ. Now this is aggravated, when upon serious debates and strugglings of conscience men do not what is best, but what is sweetest, it is a very shrewd symptom of this evil, for resolution or debate argueth something of choice and full consent; not only a doing of evil, but a preferring of it.
[3.] When men have an actual conviction upon them, and out of carnal reasons think of delays; Mat. 22.5, 'They made light of it, and went their ways, one to his farm, another to his merchandise;' and so, Luke 14.18, they are loath to part from these things. Christ calleth, not only from sin, but from the world; they do not send a denial, but an excuse; some neglect, others oppose. They do not kill the preachers, yet they prefer these paltry matters before the king's grace tendered to them. When their hearts are affixed on worldly affairs, they will not leave them for heavenly offers. An overgreat care for the business of the world worketh a neglect of God: Heb. 2.3, 'How shall we escape, if we neglect so great salvation?' Though we do not contemn or oppose, yet if we neglect, we think the world better, and will not be called off to higher things.
[4.] When men have a greater savour in worldly gain than in the ordinances of God, when they think all time is lost that is spent in duty: Amos 8.5, those wretches that said, 'When will the new moon be gone, that we may sell corn; and the Sabbath be over, that we may set forth wheat?' it was a hindrancc and a loss to them to lose a day; it was irksome to fast from gain. It is a profane spirit that grudgeth God his time, and to think that all is lost that is spent in duty and service to him; this is to love the world more than God. This savour is bewrayed by self-denial, when we can deny ourselves more for pleasure than for God; it is an ill sign when we count nothing too much for our lusts, and everything too much for God. When we spend whole days in the world, Ps. 127.2, or in pleasure, counting it a pleasure to riot in the day-time, 2 Pet 2.13; in effect and necessary interpretation, this is to 'love pleasure more than God.' When we cut God short of his necessary allowance, and do not keep the soul healthy, and are loath to redeem time for ordinances, and can spend it freely and without remorse in pleasures, and this is our joy and rejoicing; when men can rack their brains and waste their strength in worldly business, yet will not take pains in a godly life, it shows that the world, not God, is uppermost in the heart.
[5.] When for the favour and countenance of men, and our ambition to attain them, we do many things that are contrary to the conscience of our duty to God. It is an ill sign when men cannot satisfy themselves in the approbation of Christ; he should be instead of all. It were a great folly in a race to make the people judges, it is no matter what standers-by say, so long the judge of the race do approve. Yet thus too many do; they are convinced of the excellency of the ways of God, yet dare not profess them, lest they should 'lose the praise of men,' John 12.42,43. Their consciences were sufficiently convinced, but their heart was not subdued and weaned from self-respect. In all controverted cases, thus it falls out; men are hardened, not so much for want of light, as want of love to God; they will not veil to truth. Such a spirit, in the reign of it, is wholly inconsistent with grace, for so Christ chargeth it: John 5.44, 'How can ye believe, when ye seek honour one of another?' Men are loath to lose credit with their own party; so Paul, Gal. 1.10, 'For do I persuade men, or God? or, do I seek to please men? For if I yet pleased men, I should not have been the servant of Jesus Christ.' Paul, when a pharisee, was carried with a wild zeal, and animated with a false fire.
[6.] When we find more complacency in outward enjoyments, and are more satisfied with them than in God's love and favour; when men cannot find any sweetness in communion with God, but are wonderfully drawn out in fleshly delights. This is contrary to the dispositions of God's people: Ps. 84.10, 'One day in thy courts is better than a thousand elsewhere.' Oh, that is a day of a thousand that is spent in free access to God in his ordinances! Wherever there is a new heart, it must have new desires and new delights. But carnal men, like swine, find more pleasure in swill than in better food. It is irksome to converse with God in duties, they find no more pleasure than in the white of an egg. As those, Mal. 1.13, that brought the sick lamb, and the lame, yet they did count it a great burthen, and they say, 'What a weariness is it!' They puffed and blowed, and said, How weary am I with bringing this sacrifice! This is an ill note, and doth in effect proclaim that the life of pleasures is more excellent and satisfying than that which is spent in the exercises of religion.
[7.] It argueth a spice of this carnal self-love when men envy them that have outward increase, as if they had the better portion. This is an evil with which the children of God may be surprised when Satan is at their elbows. 'They may have admiring thoughts of the world, and think it a brave thing to milk out the breasts of worldly consolations: Ps. 144.15, 'Happy is the people that is in such a case.' But this is but like a nod in case of drowsiness, they awake with more vigour and life; yea, rather, 'Happy is that people whose God is the Lord.' The ground of this trial is because God in the ordinances is much more sweet than God in the creature, even as much as grace excelleth nature. Now, the best that wicked and carnal men have is but God in the creature. You prize a carnal self when you look lean upon their mercies; you have a true self, that is more advanced and ennobled; but you prize a carnal self, as if this would make you more happy than those privileges you have, and the comforts you enjoy with a good conscience. For the aggravating of this evil, consider, the devil himself is not taken with material things, with carnal pleasure, and with the delight of the senses. Why? because he is a spiritual essence. Christians, they are made partakers of a divine nature; therefore when carnal men increase in wealth, or grow fat, and flourish in outward pleasure, they should not envy them. The people of God have always disclaimed this evil, as the Psalmist doth, in Ps. 6.7, 'Thou hast put more gladness into my heart than when corn, and oil, and wine increase.' If they grow fat upon common mercies, should I wax lean upon spiritual mercies? So Ps. 17.15, 'As for me, I will behold thy face in righteousness, I shall be satisfied when I awake with thy likeness.' Those that bear down all before them with violence, they may be filled with treasures, they may provide for their babes, but I envy them not their portion; I have a better self, that is provided for - ' When I awake, I shall be satisfied with thy image and likeness.'
[8.] When men are more troubled for worldly losses than they are for sins against God, this is also to love the creature more than God. All affection follows love, and so doth grief; and therefore it is notable, John 11.35, it is said, 'Jesus wept,' and then it followeth, 'They said, Behold, how he loved him.' The greatness of our grief will bewray the greatness of our love; therefore when we grieve more for worldly losses than for sins, this is an act of self-love. I confess, in crosses there may be a greater commotion, but there should not be a more solid grief. A christian's sorrow is consecrated, it is water for the uses of the sanctuary; we should not lavish out our tears, but reserve them. Men may spend their affections on carnal matters, and then, when they should mourn for sin, they have no tenderness left. Most of our grief should be for the affront we put upon God's grace. It is an argument men love the creature more than God, when they can grieve more for a temporal loss than for departure of God.
2. Then for the state of it. Most of the marks already given are convincing, yet you must know a man is not tried by what he doth in a temptation in all these things; but a man is to be measured by the constant course of his life. When a man maketh pleasures and earthly advantages to be the scope of his life rather than God's service, and letteth go all care of heaven, and constantly consults with flesh and blood, and is ruled and guided by the love of the creature and respect to his own interest, rather than the love of God, this argues the state. Many a man, in fact, and by the interpretation of his action, may be said to love the creature more than God. But the state is to be measured by the esteem and solid constitution of the soul; when men's bent is to the carnal life, and they are prejudiced against the strict part of religion, and have neither hope, nor desire, nor estimation for Christ, as the pearl of greatest price. And therefore, whenever they are put to the trial, they fall off from Christ to the 'present world,' as 2 Tim. 4.10. They seek to provide for their safety and profit rather than peace of conscience, and never, or but in a slight manner, look after their true self, and I may add, are not grieved for the failings in act. This showeth it is an habituated disposition; self is in the throne, and not God.
3. I come now to offer some remedies. Herein I shall speak something by way of consideration, and something by way of means. I shall be brief, because prevented in the general part. To inform the judgment is not so necessary, every one will confess that it is not fit the creature should be preferred before God; but to impress an awe upon the heart, and to awaken faith and meditation.
[1.] Consider, how much thou differest from the temper of God's children, when thou preferrest self before God, and esteemest the outward appendages of life rather than that which is properly thyself. The children of God count the worst part of godliness better than the best of worldly pleasures. Take Christ at the worst; when obedience puts us upon inward trouble or outward suffering, yet they think it is fit he should have the preferment; they count the groans of prayer better than the acclamations of the theatre. The very tears of Gods children are blessed, and they look upon the most burdensome and difficult duties as sweet. They cannot only say, ' Thy loves are better than wine,' as Cant. 1.3; the manifestations of his grace are more choice than the best refreshments of the creature; but, 'One day in thy courts is better than a thousand,' Ps. 84. Galeacius Carracciolus said, Cursed be the man that thinks all the world worth one hour's communion with God. Now when thou preferrest thy pleasure and contentment, what a vast difference is there between thee and them! It is recorded of Moses, Heb. 11.26, that he esteemed the reproaches of Christ greater riches than the treasures of Egypt.' He looks upon that as the most glorious passage of his life. And Thuanus saith of Lewis Marsae, a French nobleman, when he was condemned to suffer for religion, and because of the nobility of his blood was not bound with ropes, as others were, Cur non et me torque donas, etc. - Give me my chain also, and make me a knight too of this excellent order. The reproaches of Christ are better than all the pleasures of the world.
[2.] Consider, how wilt thou be able to look Jesus Christ in the face on the day of recompenses, when you have such cheap and low thoughts of him for trifles, when you are content to part with God and Christ, and all the comfort and hope of the Spirit, for a trifle, for worldly concernments, base and dreggy pleasures. The day of judgment is one of the enforcements of self-denial. When Christ had laid down this doctrine of self-denial, ver. 27, saith he, 'For the Son of Man shall come in the glory of his Father, with his angels, and then he shall reward every man according to his works.' The devil will insult over you, because you would forsake Christ upon so small a temptation, and would sell all the excellent things of religion for a toy, a matter of nothing. And how will you look the blessed companions of Christ in the face, angels, and those self-denying saints that could give up every concernment, and counted not their lives dear? You become the scorn of saints and angels Ps. 52.7, 'Lo, this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in his wickedness.' This is the man that would not make God his portion, that preferred his body before his soul, and his wealth and pleasure before Christ; this is he that would not part with a little comfort in the world for Christ's sake.
[3.] Consider, if we would love ourselves, we should love our best self. The dignity of the soul requires the chiefest care to keep and save it. The body was made to be the soul's instrument to work by, therefore it is inferior to it; we should look principally to the safety of the soul. Besides, the bodily life may be lost, but the soul endures to eternity; the bodily life may be repaired, while the soul is sick. Therefore it is best to secure the soul in the hands of Christ, and then thou canst not miscarry. Alas! the body is but the case, but the vessel, as Anaxarchus said, Tunde vasculum, etc. When he was put into a great mortar, and pounded with brazen pestles, he cried out to his tormentor, Beat on, beat on the bag of Anaxarchus, thou canst not hurt himself. Now who would preserve the case, and lose the treasure?
[4.] You may seek self with more allowance and leave from God and conscience, yea, and with more success, when the better part of self is once secured and made safe. Self-love is not abrogated and disannulled by grace, but overruled and put in its proper place. By the law of nature we are first to look after the necessities, and then the conveniences of life. We are bound to look after the necessities and conveniences of the body, but first we must look to the soul: Luke 10.42, 'One thing is necessary;' it is a necessary thing to secure the soul. It should be the main care of a christian to state what is necessary for the salvation of his soul; this will stead you in life and death. This one thing is simply necessary; one thing is necessary for itself, all other things necessary in order to it. Thou art to maintain thy body, that it may be an instrument for thy soul while thou actest and workest toward true happiness. 'Seek first the kingdom of God,' Mat 6.33; that is, first seek to get into a state of grace. The kingdom of God is put for all the whole state of evangelical grace. The first thing the Israelites did in the morning was to seek manna; this kept them alive. So the first thing, and thy chiefest care and work should be to secure thy soul, and then all other things will be added, so far as they are convenient.
[5.] The very motives and reasons that draw us to self-love do draw us to better things, for he that loveth anything would love the best of the kind; and therefore, if we love anything that is good, let us love that which is eternally good. What do we love? is it friends, life, glory, pleasure, substance? When we love friends, let us love the best of friends, an eternal friend, such as God is. We should please them most with whom we are to live longest. If we love long life, let us love eternity; if glory and praise, remember that there is no praise like that which is given us before God and angels, out of Christ's own mouth; vain glory, it is nothing to everlasting glory. If we love pleasure, let us love the best of the kind; those 'pleasures which are at God's right hand;' the nearer the fountain, the sweeter the water. If we love wealth, let us love 'enduring substance.' Heb. 10.34, the joy of heaven is called 'enduring substance.' All earthly things are but perishing movables.
[6.] Consider, what reason we have to love God above all things; not only in point of desert, we are more obliged to God than to all things in the world, and not only in point of law and duty, which we shall be responsible for, but in point of natural reason. All the creatures are but the image and shadow of that goodness which is in God. The good of the creature is but splendor summi boni - a ray or beam of the chiefest good. God hath parcelled out his goodness, these are but broken pieces. Why should we dote upon the image, and neglect the substance? Why should we love other things, and not God much more? and, with the dog, catch after the shadow, and let go the substance? It is true, in the creature there are some draughts and strictures of God's goodness which serve to put us in mind of God; not to intercept our affections, but to proclaim to us that God is more worthy of our respect and esteem. God hath parcelled out his goodness in all the creatures, to admonish us, and not to satisfy us. Consider, all these things stand in need of God to preserve them, they need other things. But now, God alone is enough, and he himself, without the creature, can satisfy thee; he that hath God hath all things; he that possesseth him, 'possesseth all things,' 1 Cor. 3.18, and they are more thine when thou hast them not, than when thou dost enjoy them without God, for then they are a less snare to thee. So then say with indignation to all other loves, 'Whom have I in heaven but thee,' etc. Ps. 73.25.
[7.] It is a very great honour when thou art called out to any actual trial, to show how much thou lovest God above the creature. There is no cause of grief in such a case, if our eyes were opened and our affections mortified. Certainly it is better to give up our concernments to God freely than to have them taken away from us by force; to offer them up to God, than to have them snatched from us. It is a great honour that God will have our will exercised, and our loyalty manifested; he might take away our pleasant things by the dominion of his providence, and so they may be taken away in punishment. It is an honour when we can sacrifice them by way of thanksgiving; death will take us from them, and God may take them from us. It is an honour that we may resign them before we die, and that by an act of choice and consent we may render them to God for the sake of a good conscience. 'To you, it is given to suffer,' saith the apostle; your gain will be more than your loss. The means that may enable you to obtain this self-denial, follow.
(1.) See that you take heed of complicating and folding up thyself with the creature. We are apt to make ourselves too large; take heed, what thou countest thyself. There is an old and corrupt self, which we should not own. Consider thy comfort, thy safety, thy value and acceptation with God, doth not depend upon these things, Luke 12.15; thy safety doth not lie in them; these things are but pipes to convey the blessing of God to thee. Thou dost not live upon abundance, but upon providence; otherwise thy bread would be as a turf of earth to thee, not thy comfort. A man may have happiness enough in a single God, without the creature, Hab. 3.18. In heaven, it is our privilege that there God is 'all in all,' without the intervention of means and creatures. It is a dark way to enjoy God in the creature; the highest way is to enjoy him alone, separate from these outward things. Neither thy value and esteem with God, nor thy eternal life, doth lie in it. God loves thee, though naked, stripped of all temporal gifts and favours; he doth not love thine, but thee. Jesus Christ died not for thy goods and estate, but for thy person. And when God looks for thee in heaven, he doth not look that thou shouldst come with a train of outward comforts; for when we go to the grave we go naked, and leave these things behind us.
(2.) Act faith, partly upon the blessed recompenses. What is the reason men dote upon the creature? Because they are not acquainted with a higher glory. Carnal men are purblind, they cannot 'see afar off,' 2 Peter 1.9; they look upon the things of heaven as golden dreams, as pleasing delusions; therefore cannot be divorced, nor separate their affections from present comforts. It is notable, when Christ said to Zaccheus, 'Salvation is come to thy house,' presently he saith, 'Half of my goods I give to the poor.' As good almost bid men pluck themselves asunder, as press them to such a thing; it is as to rend the body from itself; yet the sight of heaven will do this.
(3.) Then faith must be employed to judge aright of present sufferings and encumbrances: faith must count losses to be savings. As we are not to believe reason, so not sense, against the articles of faith. Why do we believe the glorious mystery of the trinity, three in one? Because Christ hath revealed it to us. The same Jesus hath revealed, 'Blessed are they that suffer persecution ; and he that loseth shall save.' Why should we count that grievous which Christ hath called blessedness? Why should we count that loss which indeed is the greatest gain? We are as much bound to believe persecutions will make us blessed, and losing will be saving, as we are bound to believe that God is three in one, and that there is a union of the two natures in the person of Christ. Faith is as much seen in practicals as it is in speculative principles; there it is oftener tried; the other is but in special temptations.
(4.) Let us love ourselves, and all things else, in God, and for God's sake. When God is made ours, we love ourselves in loving God. We should love nothing but for God's sake; do all to his glory, and with aims and ends of religion. Certainly God doth all things for himself. We should not love any other, no, not ourselves, but for God's sake, and the accomplishing of his holy will. If we love the godly, we should love them because they bear his image. Our enemies we should love, because of God's command, and our relations and comforts as they are God's gifts to us. God must have all the heart; and in those affections that are carried out to other things, the supreme reason must be taken from God. That is the law still in force: Deut. 6.5, 'Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy might. The Lord our God is but one.' And it is often repeated in the new testament. We are to reserve no part for idols, for creatures; all is too little for so great a God, though it be more than we can perform. When a great prince in his progress comes to an inn, he takes up all the rooms in the house, not holding it to stand with his state to have a stranger to be sharer with him. All our respect must either be carried out to God, or to other things for Gods sake. Certainly this will be a means to keep ourselves from such a degree of affection to them, as may alienate and divide our souls from God; yea, in whatever we love, it will make us tend to the service and glory of God. Look, as when one foot of the compass is fixed in the centre, it gives strength and direction to the other part that moves about the circumference; so when the heart is fixed in God, resolved to love God alone, we shall receive strength and direction from him, our love will be rightly set. The saints and angels above love God with all their hearts and all their souls, therefore they cannot sin. Love is all the rule and guide they have, they can do nothing inordinately; so should we, in our measures, labour to come up to this, and it would be an exceeding great regulation of our love. Self-interest may come in as accessory, but the principal and original cause of all is God alone. We should love ourselves united with God by Jesus Christ; love God's servants as those that are dignified and beautified with his image; our relations, as they may be tokens to us of God's love.