7. Our hearts are so selfish and deceitful, naturally, that when we are very solicitous about our reputation, we must carefully watch them lest self be intended, while God is pretended. And we must take special care, that we be sure it be the honour of God, and religion, and the good of souls, or some greater benefit than honour itself, that we value our honour and reputation for.

8. Man's nature is so prone to go too far in valuing our esteem with men, that we should more fear lest we err on that hand, than on the other, in undervaluing it. And it is far safer to do too little than too much, in the vindicating of our own reputation, whether by the magistrate's justice, or by disputing, or any contentious means,

9. We must not wholly rest on the judgment of any, about the state of our souls, nor take their judgment of us for infallible; but use their help that we may know ourselves.

10. If ministers, or councils called General, do err and contradict the Word of God, we must do our best to discern it; and discerning it, must desert their error rather than the truth of God. As Calvin, and after him Paræus on 1 Cor. iv. 3., say, We must give an account of our doctrine to all men, that require it, especially to ministers and councils but when a faithful pastor perceiveth himself oppressed with unrighteous and perverse designs and factions, and that there is no place for equity and truth, he ought to be careless of man's esteem, and to appeal to God, and fly to his tribunal. And if we see ourselves condemned, our cause being unpleaded, and judgment passed, our cause being unheard, let us lift up our minds to this magnanimity, as despising men's judgment, to expect with boldness the judgment of God,' and say with Paul, "With me it is a small matter to be judged of you, or of man's judgment; I have one that judgeth me, even the Lord.”

11. God must be enough for a gracious soul, and we must know that "in his favour is life," and his "loving kindness is better than life itself:" and this must be our care and labour, that "whether living or dying we may be accepted of him :" and if we have his approbation it must satisfy us, though all the world condemn us. Therefore having faithfully done our duty, we must leave the matter of our reputation to God; who, if our ways please him, can make our enemies to be at peace with us, (or be harmless to

us as if they were no enemies.) As we must quietly leave it to him what measure of wealth we shall have, so also what measure of honour we shall have. It is our duty to love and honour, but not to be beloved and honoured.

12. The prophecy of our Saviour must be still believed, that the "world will hate us," and his example must be still before our eyes, who submitted to be spit upon, and scorned and buffetted, and slandered as a traitor or usurper of the crown, and "made himself of no reputation,” and " endured the cross," and "despised the shame;" leaving us an example that we should follow his steps, who did no sin, neither was guile found in his mouth; who, when he was reviled, reviled not again; when he suffered, he threatened not, but committed all to him that judgeth righteouslyd" This is the usage that must be the Christian's expectation, and not to be well spoken of by all, nor to have the applause and honour of the world.

13. It is not only the approbation of the ignorant and ungodly that we must thus set light by; but even of the most learned and godly themselves, so as to bear their censures as an easy burden, when God is pleased this way to try us; and to be satisfied in God alone, and the expectation of his final judgment".

Direct. 11, Remember that the favour and pleasing of man is one of your snares, that would prevail against your pleasing God therefore watch against the danger of it, as you must do against other earthly things.

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Direct. 111. Remember how silly a creature man is; and that his favour can be no better than himself. The thoughts or words of a mortal worm, are matters of no considerable value to us.

Direct. IV. Remember that it is the judgment of God alone, that your life or death for ever doth depend upon: and how little you are concerned in the judgment of man.' 1. An humbled soul, that hath felt what it is to have displeased God, and what it is to be under his curse, and what it is to be reconciled to him by the death and intercession of Jesus Christ, is so taken up in seeking the favour of God, and is so troubled with every fear of his displeasure, and is d 1 Pet. ii. 21, 22.

e We must go further than Seneca, who said, Male de me loquuntur, sed mali: moverer si de me Mar. Cato, si Lælius sapiens, si duo Scipiones ista loquerentur: nunc malis displicere, laudari est.

so delighted with the sense of his love, as that he can scarce have while to mind so small a matter as the favour or displeasure of a man. God's favour is enough for him, and so precious to him, that if he find that he hath this, so small a matter as the favour of a man, will scarce be missed by him.

2. God only is our supreme Judge, and our governors as officers limited by him: but for others, if they will be usurpers, and set themselves in the throne of God, and there let fly their censures upon things and persons which concern them not, why should we seem much concerned in it? If a beggar step up into a seat of judicature, and there condemn one, and fine another, will you fear him, or laugh at him? Who art thou that judgest another man's servant? To his own master doth he stand or fall. Men may step up into the throne of God, and there presume to judge others according to their interests and passions; but God will quickly pull them down, and teach them better to know their places. How like is the common censure of the world, to the game of boys, that will hold an assize, and make a judge, and try and condemn one another in sport! And have we not a greater Judge to fear?

But from human Their judgment not stand as now

3. It is God only that passeth the final sentence, from whom there is no appeal to any other. judgment there lieth an appeal to God. must be judged of by him: things shall men censure them. Many a bad cause is now judged good, through the multitude or greatness of those

that favour it:

Many a one is

and many a good cause is now condemned. taken as a malefactor because he obeyeth God, and doth his duty. But all these things must be judged over again, by him that hath denounced a woe to them that call evil good and good evil; that put darkness for light and light for darkness"," "He that saith to the wicked, thou art righteous, people shall curse him, nations shall abhor him.” It were ill with the best of the servants of Christ, if the judgment of the world must stand, who condemn them as fools, and hypocrites, and what they list: then the devil's judgment would stand. But he is the wise man that God will judge to be wise at last; and he only is the happy man that God calls happy. The erring judgment of a creature

f See Dr. Boys' Postil. p. 42, 43. Marlorat. in 1 Cor. iv. 3.

is but like an ignorant man's writing the names of several things upon an apothecary's boxes; if he write the names of poisons upon some, and of antidotes on others, when there are no such things within them, they are not to be estimated according to those names. How different are the names that God and the world do put upon things and persons now! And how few now approve of that which God approveth of, and will justify at last! How many will God judge heterodox and wicked, that men judged orthodox, and worthy of applause? And how many will God judge orthodox and sincere, that were called heretics and hypocrites by men! God will not verify every word against his servants, which angry men, or contentious disputants say against them. The learning, or authority, or other advantages of the contenders, may now bear down the reasons and reputations of more wise and righteous men than they, which God will restore and vindicate at last. The names of Luther, Zuinglius, Calvin, and many other excellent servants of the Lord, are now made odious in the writings and reports of Papists, by their impudent lies: but God judgeth otherwise, with more righteous judgment. O what abundance of persons and causes will be justified at the dreadful day of God, which the world condemned! And how many will be there condemned, that were justified by the world! O blessed day! most desirable to the just! most terrible to the wicked and every hypocrite! How many things will then be set straight, that now are crooked! And how many innocents and saints will then have a resurrection of their murdered names, that were buried by the world in a heap of lies, and their enemies never thought of their reviving. O look to that final judgment of the Lord, and you will take men's censures but as the shaking of a leaf.

4. It is God only that hath power to execute his sentence, to our happiness or misery: "there is one lawgiver that is able to save and to destroy." If he say to us," Come ye blessed," we shall be happy, though devils and men should curse us: for those that he blesseth shall be blessed. If he

i The open daylight of truth doth not shew the masks, and mummeries, and triumphs of the world, half so stately and gallant as candlelight doth. Lord Bacon's Essay of Truth.

k James iv. 12.

condemn to hell, the applause of the world will fetch no man out, nor give him ease. A great name on earth, or histories written in their applause, or a gilded monument over their bones, are a poor relief to damned souls. And the barking of the wicked, and their scorns on earth, are no diminution to the joy or glory of the souls that shine and triumph with Christ. It is our Lord that "hath the keys of death and hell." Please him, and you are sure to escape, though the pope, and all the wicked of the world, should thunder out against you their most direful curses. Woe to us if the wicked could execute all their malicious censures! Then how many saints would be in hell! But if it be God that justifies us, how inconsiderable a matter is it, who they are that condemn us; or what be their pretences m

A

Direct. v. Remember that the judgment of ungodly men, is corrupted and directed by the devil: and to be overruled by their censures, or too much to fear them, is to be overruled by the devil, and to be afraid of his censures of us." And will you honour him so much? Alas! it is he that puts those thoughts into the mind of the ungodly, and those reproachful words into their mouths. To prefer the judgment of a man before God's, is odious enough, though you did not prefer the devil's judgment.

Direct. vi. Consider what a slavery you choose, when you thus make yourselves the servants of every man, whose censures you fear, and whose approbation you are ambitious of.'

"Ye are bought with a price; be not ye the servants of men":" that is, do not needlessly enthral yourselves. What a task have men-pleasers? They have as many masters as beholders! No wonder if it take them off from the service of God: for the "friendship of the world is enmity to God:" and he that will thus be " a friend of the world, is an enemy to God." They cannot serve two masters, God and the world. You know men will condemn you, if you be true to God: if, therefore, you must needs have the favour of men, you must take it alone without God's favour. A man-pleaser cannot be true to God; because he is a servant to the enemies of his service, the wind of a man's mouth will drive him about as the chaff, from any duty, and to any sin. How servile a person is a man-pleaser! How many

1 Rev. i. 18.

m Rom. viii. 33.

n 1 Cor. vii. 23.